A Christian library, or, A pleasant and plentiful paradise of practical divinity in 37 treatises of sundry and select subjects ... / by R. Younge ...

A Christian library, or, A pleasant and plentiful paradise of practical divinity in 37 treatises of sundry and select subjects ... / by R. Younge ...

Table of contents

Title page

To the worthy Author, and to the Ingenuous Reader.

To the READER.

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Title page

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TO THE READER.

THE BENEFIT OF AFFLICTION, and how to husband it so, that (with blessing from above) the weakest Christian may be able to support himself in his most miserable Exigents.

CHAP. 1. Why the Lord suffers his children to be so traduced, and persecuted, by his and their enemies: and first, That it makes for the glory of his power.

CHAP. 2. That it makes for the glory of his Wisdom.

CHAP. 3. That the graces of God, in his children, may the more shine through employment.

CHAP. 4. That God, suffers his children to be afflicted and persecuted by ungodly men, that so they may be brought to repentance.

CHAP. 5. That it serves to work in us amendment of life.

CHAP. 6. That it stirs them up to Prayer.

CHAP. 7. That it weanes them from the love of the world.

CHAP. 8. That it keeps them alwayes prepared to the spiritual combate.

CHAP. 9. How it discovers whether we be true Believers or Hypocrites.

CHAP. 10. That it prevents greater evils of sin, and punishment to come.

CHAP. 11. That it makes them humble.

CHAP. 12. How it makes them conformable unto Christ their head.

CHAP. 13. That it increaseth their faith

CHAP. 14. That it increaseth their joy and thankfulness.

CHAP. 15. How it increaseth their spiritual Wisdom.

CHAP. 16. How it increaseth their Patience.

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THE VICTORY OF PATIENCE: Extracted out of the choysest Authors Ancient and Modern; both Holy and Humane. Wherein are a multitude of rare Examples, necessary to be read of all that any way suffer Tribulation. The Fourth Impression.

Reasons of Patience.

CHAP. XVII. That the godly are Patient in suffering of wrongs, because innocent.

CHAP. XVIII. That it is more laudable to forgive, than revenge.

CHAP. XIX. That suffering is the only way to prevent suffering.

CHAP. XX. That they bear injuries patiently, because their sinnes have deserved it, and a farre greater affliction.

CHAP. XXI. They are Patient, because their sufferings are counterpoysed and made sweet with more then answerable blessings.

CHAP. XXII. That they are patient, because patience brings a reward with it.

CHAP. XXIII. Because our enemies are ignorant.

CHAP. XXIV. Because they are rather to be pitied than maligned, or recko•ed of.

CHAP. XXV. That their expectation may not be answered.

CHAP. XXVI. Because it is for our credit to be evill spoken of by them, and would be a disparagement to have their good word.

CHAP. XXVII. Because our enemies may learn, and be won by our example.

CHAP. XXVIII. Because they will not take Gods office out of his hand.

CHAP. XXIX. Because they have respect unto Gods Commandement.

CHAP. XXX. That they are patient in suffering of wrongs, for Gods glory.

CHAP. XXXI. That they may follow Christs example, and imitate the Patience of the Saints in all Ages.

CHAP. XXXII. Rules to be observed touching Thoughts, Words and Deeds, when we are wronged.

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A handfull of Nuts.

A SOVEREIGN ANTIDOTE against all Grief. Extracted out of the choisest Authors, Ancient and Modern, both Holy and Humane. Necessary to be read of all that any way suffer Tribulation. The Fourth Impression.

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CHAP. 33. Vse and Application of the former Reasons.

Vse 1.

Use 2.

3. Vse.

4 Vse.

5 Use.

6 Use.

CHAP. 34. That though God disposeth of all their malice to his Childrens greater good, yet they shall be rewarded according to their mischievous intentions.

CHAP. 35. Other grounds of comfort to support a Christian in his sufferings. And first, that God is specially present with his servants in their afflictions, takes notice of their sufferings, and allayes their grief.

CHAP. 36. That all afflictions, from the least to the greatest, do come to pass, not by accident, chance or fortune, but by the especiall providence of God.

Section 1.

Section. 2.

Section 3.

Section 4.

Section 5.

Section 6.

Section 7.

Section 8.

Sect. 9.

Section. 10.

Section 11.

CHAP. 37. That stripes from the Almighty, are speciall tokens and pledges of his adoption and love.

CHAP. 38. That Christ and all the Saints are our Partners, and partakers with us in the Cross; yea, our sufferings are nothing in comparison of theirs.

CHAP. 39. That the more wee suffer here (so it bee for righteousness sake) the greater our reward shall be heareafter.

CHAP. 40. Application of the former grounds.

A two-fold PRAYER for the Morning and for the Evening, as also another to be said at any time.

A PRAYER for the Morning. O Lord prepare our hearts to Pray.

A PRAYER for the Morning. O Lord prepare our hearts to Pray.

A Praier for the Evening, which would be performed before Supper, and not when we are more prone to sleep, then to pray.

A Praier for the Evening, which would be performed before Supper, and not when we are more prone to sleep, then to pray.

A Praier to be used at any time.

A Praier to be used at any time.

A Thanksgiving to be brought in to any, or every one of them, next before the Conclusion, where the hand is placed.

THE STATE OF A CHRISTIAN, lively set forth by an Allegorie of a Ship under Sayl.

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A SHORT AND SURE Way to Grace and Salvation; BEING A Necessary and Profitable Tract, upon Three Fundamental Principles of Christian Religion: which few do indeed know: and yet he who knows them not, cannot be saved: Viz. How Man was at first Created.How he is now Corrupted.How he may be again Restored. Together with the conditions of the Covenant of Grace, and to whom the Promises of the Gospel belong. The which well learned, would keep Millions out of Hell; that blindly throng thither.

Sect. I.

Sect. II.

Sect. III.

Sect. IV.

Sect. V.

Sect. VI.

Sect. VII.

Sect. VIII.

Sect. IX.

Sect. X.

Sect. XI.

Sect. XII.

Sect. XIII.

Sect. XIV,

Sect. XV.

Sect. XVI.

Sect. XVII.

Sect. XVIII.

Sect. XIX

Sect. XX.

Sect. XXI.

Sect. XXII.

Sect. XXIII.

Sect. XXIV.

Sect. XXV.

Sect. XXVI.

Sold onely by Iames Crump, in Little Bartholomews VVell-yard; and by Henry Cripps in Popes-head-Alley, At the same places there are also to be sold five and thirty other Pieces of Practical Divinity composed by the same Author. 1660.

AN Experimental INDEX of the HEART: OR, SELF-KNOWLEDGE. In which (As in a Looking-glasse) the civillest of men may see what need they have of a Redeemer; and that it most deeply concerns them with all speed, to sue out their pardon in Christ, and to rely wholly and only upon Free-grace, for pardon and Salvation; except they prefer an everlasting furnace of fire and brimstone in Hell, before an eternal weight of superabundant glory in Heaven, as all (most sottishly) do, that by sinne and Satan are bewitched.

Sect. XXVII.

Sect. XXVIII.

Sect. XXIX.

Sect. XXX.

Sect. XXXI.

Sect. XXXII.

Sect. XXXIII.

Sect. XXXIV.

Sect. XXXV.

Sect. XXXVI.

Sect. XXXVII.

Sect. XXXVIII.

Sect. XXXIX.

Sect. XL.

THE TRYALL OF TRUE WISDOM; WITH How to become Wise indeed. OR, A Choice and Cheap Gift for a Friend; both to please and pleasure him: Be he inferior or superior, sinful or faithful, ignorant or intelligent.

Section 41.

Sect. 42.

Sect. 43.

Sect. 44.

Sect. 45.

Sect. 46.

Sect. 47.

Sect. 48.

Sect. 49.

Sect. 50.

§ 60.

§ 61.

§ 62.

ERRATA.

A serious and Pathetical Description OF HEAVEN AND HELL, According to the Pencil of the HOLY GHOST; and the best Expositors: sufficient (with the blessing of GOD) to make the worst of men hate Sin, and love Holiness. Being five Chapters taken out of a Book entituled, The whole Duty of a Christian; Composed by R. YOUNG• of Roxwell in Essex, Florilegus ▪

CHAP. XIX.

Section I.

CHAP. XX.

CHAP. XXI.

CHAP. XXII.

CHAP. XXIII.

What follows, is both to fill up the sheet, and to occasion or forewarn Swearers, (who swarm so in all places) and ignorant persons, (whose number is numberless, and who of all others are most confident that they shall do well enough) not to forget, what they have herein heard of Heaven and Hell. And to these, their faithfull and impartial Monitor (the Book giver,) presents a few Considerations.

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The Blemish of Government, the Shame of Religion, the Disgrace of Mankinde; or, a Charge drawn up against Drunkards, and presented to his Highness the Lord PROTECTOR, in the name of all the Sober Partie in the three Nations. Humbly craving, that they may be kept alone by themselves from infecting others; compelled to work and earn what they consume: And that none may be suffered to sell Drink, who shall either Swear, or be Drunk themselves, or suffer Others within their Walls.

1. BRANCH of the Charge.

POSTSCRIPT.

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Offer of Help to Drowning-Men.

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§

§

Good Report from Bad men, no mean disparagement. TOGETHER With a Cordial for Christians; when they receive evil, for well doing. BEING An Arrow drawn forth of that Sententious Quiver: Intituled, A Christian Library, or a pleasant and plentifull Paradise of practical Divinity.

SECT. I.

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§

§

Preparation to Conversion; Or, Faith's Harbinger.

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• Hopefull way to Cure that horrid Sinne of SWEARING. Or an help to save SWEARERS, if willing to be saved: Being an Offer or Message from HIM, whom they so Daringly and Audaciously provoke. Also a Gurb against Cursing.

MEMB. 1.

MEMB. 2.

MEMB. 3.

MEMB. 4.

MEMB. 5.

MEMB. 6.

Post-Script.

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The Printer to the Reader.

ENGLANDS Vnthankfulness striving with Gods Goodness, for the Victory: as Abaslom strove with David, whether the father should be more kinde to the son; or the son more unkinde to the father. Or, Enough (being welweighed) to melt an heart of Adamant.

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CHAP. I.

CHAP. II.

CHAP. III.

CHAP. IV.

CHAP. V.

CHAP. VI.

CHAP. VII.

CHAP. VIII.

CHAP. IX.

POSTCRIPT.

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A LEAFE From the TREE of LIFE, Wherewith to heal the NATION of all Strife and Controversie and to settle therein PEACE and UNITIE.

CHAP. I.

CHAP. II.

CHAP. III.

CHAP. IV.

CHAP. V.

CHAP. VI.

CHAP. VII.

CHAP. VIII.

CHAP. IX.

CHAP. X.

CHAP. XI.

CHAP. XI.

CHAP. XIII.

CHAP. XIV.

CHAP. XV.

CHAP. XVI.

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Title page

A Precious Methridate for the Soul, Made up of those two Poyfons, Covetousness and Prodigality:

PREFACE.

CHAP. 1.

CHAP. 2.

CHAP. 3.

CHAP. 4.

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Title page

Of the Prevention of Poverty.

The Prevention of POVERTY, Together with the Cure of MELANCHOLY, Alias DISCONTENT. Or the best and surest way to Wealth and Happinesse: Being Subjects very seasonable for these Times, wherein all are Poor, or not pleased, or both, when they need be neither.

THE PREFACE.

SECT. 1.

SECT. 2.

SECT. 3.

SECT. 4.

CHAP. I.

CHAP. II.

CHAP. III.

CHAP. IIII.

CHAP. V.

CHAP VI.

CHAP. VII.

CHAP. VIII.

CHAP. IX.

CHAP. X.

CHAP. XI.

CHAP. XII.

CHAP. XIII.

CHAP. XIIII.

CHAP. XV.

CHAP. XVI.

CHAP. XVII:

CHAP. XVIII.

CHAP. XIX.

CHAP. XX.

CHAP. XXI.

CHAP. XXII.

CHAP. XXIII.

CHAP. XXIV.

CHAP. XXV.

CHAP. XXVI.

CHAP. XXVII.

CHAP. XXVIII.

CHAP. XXIX.

CHAP. XXX.

CHAP. XXXI.

CHAP. XXXII.

CHAP. XXXIII.

Postscript to the Pleased.

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Title page

To the well-affected READER, that would be HAPPILY RICH.

How to become Rich and Happy. The Second Part.

CHAP. I.

CHAP. II.

CHAP. III.

CHAP. IV.

CHAP. V.

CHAP. VI.

CHAP. VII.

CHAP. VIII.

CHAP. IX.

CHAP. X.

CHAP. XI.

CHAP. XII.

CHAP. XIII.

CHAP. XIV.

CHAP. XV.

CHAP. XVI.

CHAP. XVII.

CHAP. XVIII.

CHAP. XIX.

CHAP. XX.

CHAP. XXI.

CHAP. XXII.

CHAP. XXIII.

CHAP. XXIV.

CHAP. XXV.

CHAP. XXVI.

CHAP. XXVII.

CHAP. XXVIII.

CHAP. XXIX.

CHAP. XXX.

CHAP. XXXI.

CHAP. XXXII.

CHAP. XXXIII.

CHAP. XXXIV.

CHAP. XXXV.

CHAP. XXXVI.

CHAP. XXXVII.

CHAP. XXXVIII.

CHAP. XXXIX.

CHAP. XL.

CHAP. XLI.

CHAP. XLII.

CHAP. XLIII.

CHAP. XLIV.

CHAP. XLV.

CHAP. XLVI.

CHAP. XLVII.

CHAP. XLVIII.

CHAP. XLIX.

CHAP. L.

CHAP. LI.

CHAP. LII.

CHAP. LIII.

CHAP. LIV.

CHAP. LV.

CHAP. LVI.

CHAP. LVII.

CHAP. LVIII.

CHAP. LIX.

CHAP. LX.

CHAP. LXI.

CHAP. LXII.

The sad and doleful Lamentation of ORIGEN after his Fall: Set up as a Sea-Mark to make others beware of doing the least Evil, that good (even the greatest good) may come of it.

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A CHRISTIAN Library, OR, A Pleasant and Plentiful Paradise Of Practical Divinity, in 37. TREATISES Of sundry and select Subjects, purposely Composed to pluck Sinners out of Satans snares, and allure them into the glorious Liberty of the Gospel.

By R. YOUNGE of Roxwel in Essex, Florilegus.

LONDON, Printed by M. I. and are to be sold onely by Iames Crumpe, in Little Bartholomews Well-yard, 1660.

To the worthy Author, and to the Ingenuous Reader.

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SIR,

THe accurate Florist, who makes it his delight to study flowers, is not more taken with their dress, their marks, their varieties, rich above Solomon in his royalty; nor more pleased with every line in that his sweet Library, then your Reader will be in his perusal of this Christian Library, which here you put into his hand; not great in bulk, for so neither are precious stones or jewels, which are rich in substance, and of high esteem for their oriency. Few men are Masters of so excellent an Alembick, for extraction of quintessences & spirits, whereby you have given a Supersed [...]s or Writ of ease to your Reader, from searching & surveying the whole Garden where these flowers grow, by transplanting them into one kn [...]t, where they are presented as a sweet nosegay. I wish you such diligent Bees as may sit upon your flowers, & depopulate your garden; he that sucks Poyson from any Rose here, doth but shew himself to be a Spider by so doing.

READER,

These ten Treatises being like ten small Corn-fields now laid together (as it were) within one hedg, have thereby put off that name; wherewith while they went single, malevolent spirits, might be ready to asperse, by calling them Pamphlets; a name rather due to Books of trivial matter, than small stature, & in them, & every of them, the mower may fill his hand, and [Page]he that gathereth sheaves, his bosom with practical Divinity which hath the preheminence above Polemical and controversal as the planting and pruning of the trees of the Garden hath above the keeping of the Mound, or mending of the Hedge. I know a hungry appetite, is better content with Barley loaves and [...]oor fishes, then a disdainful Palate with Quails & Manna; but I need make no such apologie for this Book, where the meat is savoury, and the cookery artificial by a rare mixture of sweet and profitable; let thy walk therefore be in this Paradise, from the trees whereof thou maist gather fruit for meat, maintaining thy spiritual life in the whole duty of a [...]hristian; or for Medicine in the cure of thy Diseases, Drunkenness, Swearing, Unthankfulness, Deceitfulness of Heart, or for the arming of thy self with disswasives against Scoffing and Derision ▪ or from some of them twigs to whip the Mammonist out of his Idolatry [the love of money] or Apples of Gold from the tree of life; and under some of them thou shalt hear two Advocates pleading the cause of their two clyents, the Pasteur, and the Poor; the one for shutting of the mouth that sends forth unsavoury eructations; the other for opening the close hand that's almost dried up. And all the trees breathing forth sweet perfumes as the smell of a Field which the Lord ha [...]h blessed In short, If thou do but taste the fruit of one of these trees, thy appetite will be pr [...]voked thereby, towards another, and the pleasantness of the way wil make the forget the length of thy journey.

Thy servant in the service of Christ, Richard Vines.

London, Lawrence, fury, Iune 16. 1655.

To the READER.

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READER,

SO many and excellent are the Helps that God affordeth to this unworthy Nation for to enlighten dark souls, & for recovering of revolted sinners unto God, that if any after all th [...]s be Blinded and Rebellious, they wil be the most unexcusable and most miserable people in the World. By how many voices, and with what holy skilful Oratory, & with what earnest and incessant Importunity doth the God of Mercy call upon sinners to Repent? Who is then in the obscurest Corner of England, that may not hear the Word of Life, or that may not read the Scriptures, & the excellent Writings of the Servants of Christ, if they have ears to hear, and eyes to see, & are but willing and diligent for their own good? what a precious mercy is it, that every Book-sellers shop, & every Market almost, and a [...]l the quarters of the Land do so abound with wholsom and excellent Books, declaring the way to everlasting Happiness? What abundance of such Helps are ready at hand for the Recovery and salvation of any sinner that is but wi [...]ling to read and consider them? It was not so with us in the dark times of Popery; nor is it so in other Nations: What pitty is it after all this, that there should be so many ignorant ea [...]thly mi [...]ds? so many Drunkards & sensnal Wretches; so many ung [...]dly prayerless Familyes among us, as there are? Are men resolved to destroy themselves? Do they love damnation? Do they Hate their own souls, as well as holiness, & the Holy God? Why else do they madly shut their ears, despise their Teachers, go on in a worldly & wicked life, & unthankfully refuse the Helps that are offered them. Among others, the Author of these ten Treatises, an ancient and faithful Servant of [Page] Christ, though not of the Tribe which waiteth at the Alta [...] hath enriched this Nation with many of his Labours, whic [...] though he own bu [...] as Collections, yet may you read many Book before you find from whence they are collected. I hav [...] formerly with much delight read his excellent Books, calle [...] The Cure of Prejudice, The Victory of Patience, and some others full of useful pertinent matter, delivered in a style more quic [...] and smart, more accurate and adorned, then is ordinarily t [...] be found: And finding that these do savour of the same Inge [...]nuity and Diligence, and contain such necessary and seasona [...]ble advice, I recommend them to thy careful perusal & consideration. What a cure is here for the Swearer? Another [...]o [...] the Drunkard? Another for the Covetous? What a Key to un [...]lock the Rich Mans Chests, and enrich himself by Giving to the Poor, if men will but use them? What Consideration [...] are here to shame the Reproachers of Godliness, & to encourag [...] the weak against their reproaches? The unsanctified Formalis [...] is here stript bare; The Ministry is Patronized, and usurpers and Intruders sharply reprehended, by an Impartial pen; less liable to Accusations of Self-seeking, then our own in the eyes of the Contentious would have seemed. Reader, if thou thankfully make use of the Helps that are offered thee by this servant of Christ, who willingly layeth out his time and labour▪ and estate, for thy spiritual benefit; As thou wilt encourage such faithful endeavourers of thy good, so wilt thou have thy self the everlasting consolation, and maist see that blessed face of God ▪ and enjoy that felicity which thy sin would deprive thee of. This is the desire of him that would gladly be.

A further of thy Salvation, Rich. Baxter.

London, Decemb. 21. 1654.

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The several Treatises contained in the several Parts of this Christian Library, are these:

A Leaf from the Tree of Life, wherewith to heal the Nation.

A soveraign Antidote against all Grief.

A short and sure way to Grace and Salvation.

A small Map of the many Protestants and few Christians in England.

A serious and pathetical Description of Heaven and Hell.

A hopeful way to cure that horrid sin of Swearing.

An experimental Index of the Heart.

Apples of Gold from the Tree of Life.

Armour of proof against the Worlds envy, scoffs, and r [...]proaches.

Characters of the kinds of Preaching.

Compleat Armor against evil Society: First and second Part.

Cordiall Counsel.

God's goodness, and Man's ingratitude.

God's goodness, and England's unthankfulness.

Good counsel seldome well taken.

Good report from bad men no mean disparagement.

Preparation to Conversion.

The Drunkards Character; with an Addition.

The Arraignment of Covetousness and Ambition: First and Second Part.

The benefit of Affliction.

The Victory of Patience.

The whole duty of a Christian.

The natural man anatomized.

The cure of Misprision, or Mistake.

The Cause and Cure of Ignorance, Error, Enmity, &c.

The Pastors Advocate.

The Poors Advocate: First and Second Part.

The odious, despicable, and dreadful condition of a Drunkard.

The Blemish of Government.

The Shame of Religion.

The Disgrace of mankind: with offer of help to drowning men.

The Impartial Monitor, about following the fashions.

The Impartial and Compassionate Monitor, about hearing of Sermons.

The seduced soul reduced.

The trial of true wisdom, with how to become wise indeed.

The prevention of Poverty, and cure of Melancholy.

The second part of the Pastors Advocate, or the proof of a good Preacher.

Si [...] remaining parts of the Poors Advocate.

An infallible way to become happy here, and hereafter.

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A SOVEREIGN ANTIDOTE against all Grief.

AS ALSO The benefit of Affliction; and how to Husband it so, that the weakest Christian (with blessing from above) may be able to support himself in his most miserable exigents.

TOGETHER WITH The Victory of Patience. Extracted out of the choisest Authors, Ancient and Modern, both Holy and Humane. Necessary to be read of all that any way suffer Tribulation.

The fourth Impression.

By R. Younge, of Roxwell in Essex, Florilegus.

All that will live godly in Christ Iesus, shall suffer persecution,

2 Tim. 3.12.

LONDON, Printed by R. & W. Leybourn, for Iames Crump, in Little Bartholmews Well-yard, 1654.

§

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Courteous Reader,

IN the perusall of this Treatise (which as the Author hath inlarged and refined it, is become a new Work) thou shalt finde such variety of useful matter, laid down in an accurate and methodicall way, and embellished with such Ornaments of delightfull illustration; that it will be hard to say, whether the Authors Reading and pains, or thy Profit and Delight will exceed: But the Eare trieth Words, as the Mouth tasteth Meat, Iob 34.3. Onely read it (without prejudice) and the Work will sufficiently praise it self; if either Matter or Manner, Argument or Art can do it.

Thomas Westfield. D.D. Daniel Featly. D.D. Samuel Slater.

TO THE READER.

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NO Humane Action can be framed so perfect, but it shall have some delinquencies; to prove that more were in the Comprisor: and it is almost as easie to finde faults, as to make them. His bodily presence (say they) it mean, and his speech contemptible, 2 Cor. 10.10. To [...] the inconveniencies of a House built, is nothing: but to lay the Plo [...] wel at first, requires the Pate of a good Contriver. All [...] can do well, till they come to doing: But there is a further distance from nothing to the least thing in the World, then between it and the greatest.

All publique actions are subject to diverse, and uncertain interpretations; for a great many heads judge of them, and mens censures are as various as their palates, John 7. Our writings are as so many dishes; our Readers, Guests: Books are like faces; that which one admires, another slights. Why? Some will condemne what they do as little understand as they do themselves: Others, the better a thing is, the lesse they will like it. They hate him (saith Amos) that rebuketh in the [...], and they abhor him that speaketh uprightly, Amos 5.10. You know Herods festered Conscience could not endure Iohn Baptists plaister of truth; A [...]alled back, loves not the curry-Combe; A deformed Face, loaths the true [...]. Yea, as nothing is more bitter then Honey to him that hath the Jaundise, so nothing more hatefull to the desperately wicked, than good Counsel: with Balaam, they grudge to be stayed in the way to death, and flie upon those that oppose their perdition. And how should they other then miscarry, who have a Pirate (the Flesh) for their guide? So that if a man should observe the Winde of Applause, he should never Sowe, or regard the Clouds of Aspersion, he should never Reap. But I had rather hazard the Censure of some, then hinder the Good of others: wherefore I have added to the former selected flowers, as many more, whence any sedulous [...] [...]ee may load himselfe with Honey.

To fore-relate their variety, and several worths, were to imitate an Italian Host, meeting you on the way, and promising before-hand, your fare and entertainment: wherefore let it please you to see and allow your Chear. Only, in general: my Book is a féast, wherein wholesomeness strives with pleasantness, and variety with both. Each Chapter is a several [Page] dish; [...] full of notable sayings and examples (for that's the meat) by which a man may not only become more eloquent, but more wise; not alone, able to say well, but to do well: for quaint and elegant Phrases on a good subject, are baits to make an ill Man vertuous. Pithy Sentences, curious Metaphors, witty Apophthegms, sweet similitudes, and Rhetorical expressions (which Aristotle would have, as it were sprinkled in the most serious discourses) are to the minde, as Musick to the body; which (next to sleep) is the best recreation. Or as pleasant and delectable Sauce, which gives a more savorie taste to wholesome and profitable Divinity. And thou shalt finde but few here which are not both sinewy, and sharpe: mucrones verborum, pointed speeches, either; fit to teach, or forcible to perswade, or sage to advise and forewarn; or sharp to reprove, or strong to confirm, or piercing to imprint.

But alas! most Men regard not what is written, but who writes; value not the Metal, but the Stamp, which is upon it. If the Man likes them not, nor shall the matter. To these, I say little, as they deserve little: and turn my speech to all that reserve themselves open, and prepared, to receive each profitable instruction, and continuall amendment: to the Ingenuous Reader, that sucks Honey from the selfe same flower which the Spider doth poyson; wishing him to conne that out of this Treatise, which he did not know before; and well note what speaks to his own sin: And perhaps he may, in this short journey make more true gain, then Solomons Navie did from Ophin, or the Spanish Fleet from the West-Indies; for in so doing, he shall greatly increase his knowledge, and lessen his vites. In [...] few dayes he may read it, and ever after, be the better for it.

But me thinks I am too like a carelesse Porter; which keepes the guests without doors, till they have lost their stomacks; wherefore I will detain you no longer in the Porch, but unlock the door, and let you in.

THE BENEFIT OF AFFLICTION, and how to husband it so, that (with blessing from above) the weakest Christian may be able to support himself in his most miserable Exigents.

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CHAP. 1. Why the Lord suffers his children to be so traduced, and persecuted, by his and their enemies: and first, That it makes for the glory of his power.

IN the former Sinne stigmatized. Treatise, I have proved that there is a naturall enmity and a spirituall Antipathy between the Men of the World, and the children of GOD; between the seed of the Serpent, and the seed of the Woman. And that these two Regiments being the Subjects of two severall Kings, Satan and C [...]rist, are governed by Laws opposite and clean contrary each to the other; whereby it comes to passe, that grievous temptations and persecutions do alwayes accompany the remission of sins: That all men (as Austine speaks) are necessitated to miseries, which bend their course towards the Kingdom of Heaven. For godlinesse and temptation are such inseparable attendants on the same person, that a mans sins be no sooner forgiven, and he rescued from Satan, but that Lion fomes and roares, and bestirs himselfe to recover his losse. Neither can Gods love be enjoyed, without Satans disturbance. Yea, the World and the Devil therefore hate us, because God hath chosen us. If a Convert comes home, the Angels welcome him with Songs, the Devils follow him with uproar and fury, his old acquaintance with scorns and obloquie; for they think it quarrel enough that we will no longer run with them to the same excess of riot. 1 Pet. 4.4. That we will no longer continue miserable with them: they envy to see themselves cashiered, as persons infected with the plague, will scoff at such of their acquaintance, as refuse to consort with them as they have done formerly.

[Page]It is not enough for them to be bad themselves, except they rail at, and persecute the good. He that hath no grace himself, is vexed to see it in another: godly men are thorns in wicked mens eyes, as Iob was in the Devils; because they are good, or because they are deerly beloved of God: If a mans person and wayes please God, the world will be displeased with both: If God be a mans friend; that will be his enemy, if they exercise their malice, it is where he shews mercy: and indeed he refuseth to be an Abel, whom the malice of Cain doth not exercise (as Gregory speaks;) for it is an everlasting rule of the Apostles, He that is born after the flesh, will persecute him that is born after the Spirit, Gal. 4.29. not because he is evil, but because he is so much better then himself, 1 John 3.12. Because his life is not like other mens, his wayes are of another fashion. Wisdom 2.15.

I have also The Cause and Cure of Prejudice. shewed the Original, continuance, properties, causes, ends, and what will be the issue of this enmity; and therein made it plain, that as for the present they suit like the Harp and the Harrow, agree like two poysons in one stomack the one being ever sick of the other: so, to reconcile them together, were to reconcile Fire and Water, the Wolfe and the Lambe, the Windes and the Sea together; yea, that once to expect it, were an effect of frenzie, not of hope.

It remains in the last place, that I declare the Reasons why

God permits his dearest children so to be afflicted.

The godly are so patient in their sufferings. With other grounds of comfort and Vses: and first of the first.

The Reasons why God suffers the same, are chiefly sixteen; all tending to his glory, and their spiritual and everlasting good, benefit and advantage: for the malignity of envy (if it be well answered) is made the evil cause of a good effect to us; God and our souls are made gainers by anothers sin.

The Reasons and Ends which tend to Gods glory are three;

1 It makes for the glory of his Power,

2 It makes for the glory of his Wisdom,

3 It makes much for his glory, when those graces which he hath bestowed upon his children, do the more shine through employment.

It makes for the glory of his power: Moses having declared in what manner the Lord permitted Pharaoh to oppress the children of Israel, more and more, still hardning his heart; shews the reason of it in these words, That I may multiply my miracles and wonders in the land of Egypt, That I may lay my hand upon Pharaoh, and bring out mine Armies, even my people by great judgements, that my power may be known, and that I may declare my Name throughout all the World, Exod. 7.3, 4. & 9.16.

When that multitude of Ammonites and Moabites came to war against [Page] Iehosaphat and the children of Israel, intending to cast them out of the Lords inheritance, and utterly destroy them, to the dishonour of God; the Lord by delivering them from that sore affliction, gained to himself such honour and glory; That (as the Text saith) the fear of God was upon all the Kingdoms of the Earth, when they heard that the Lord had fought so against the enemies of Israel, 2 Chron. 20.19. The judgement was upon some, the fear came upon all; it was but a few mens loss, but it was all mens warning, 1 Cor. 10.11. When the Lord brought again the Captivity of Sion, (saith the Psalmist) then said they among the Heathen, The Lord hath done great things for them, Psal. 126.1, 2.

God provides on purpose mighty adversaries for his Church, that their humiliation may be the greator in susteining, and his glory may be greater in deliverance: yea, though there be legions of Devils ▪ and every one stronger then many legions of men, and more malicious then strong; yet Christs little Flock, lives and prospers. And makes not this exceedingly for our Makers, for our Guardians glory?

Gods power is best made known in our weakness, 2 Cor. 12.9. And our deliverance is so much the more wondred at, by how much the less it was expected. Impossibilities are the best advancers of Gods glory; who not seldom hangs the greatest w [...]ights upon the smallest wiers, as he doth those bottles of Heaven, (being of infinite weight and magnitude) in the soft air (where no man can make a feather hang) and the massie substance of the whole Earth and Sea upon nothing, Job 26.7, 8. Yea, the whole frame of the Heavens, have no other Columnes or Supporters to lean upon, than his mighty and powerful Word, Gen. 1.6, 7, 8. For what we least believe can be done, we most admire being done; the lesser the means, and the greater the opposition, the more is the glory of him who by little means doth overcome a great opposition: yea, it is greater glory to God to turn evils into good by over-mastering them, than wholly to take them away.

Now, if thy very enemies thus honour thee; how should thy friends (bought with thy precious blood) glorifie thee? But the sweetest of Honey lieth in the bo [...]tom. I pass therefore from the first to the second Reason.

CHAP. 2. That it makes for the glory of his Wisdom.

2 SEcondly, it makes for the glory of his marvellous and singular Wisdom, when he turneth the malice of his enemies to the advantage of his Church. I would (saith Paul) ye understood, brethren, that the things which have come unto me, are turned rather to the furthering of the Gospel: So that my bonds in Christ are famous throughout all the judgement-hall, and in all other places; insomuch that many of the brethren in the Lord, are emboldned through my bonds, and dare more frankly speak the Word, Phil. 1.12, 13, 14. The Apostles imprisonment was not the Gospels restraint, but inlargement.

[Page]In all other cases, a gentle resistance heightens the desire of the seeker: in this; the strength of opposition, meeting with as strong a faith, hath the same effect.

Again, how admirably did the Lord turn the malice of Iosephs brethren when they sold him into Egypt! And that devillish plot of Haman against Mordecai and his people to the good of his Church in general, and of Ioseph and Mordecai in particular? Gen. 45.8, 11. Hester 9.1, 2, 3. Their plots to overthrow Ioseph and Mordecai, were turned by a divine Providence to the only means of advantaging them. And herein was that of the Psalmist verified, Surely the rage of man shall turn to thy praise, Psal. 76.10. He who can do all things, will do that which shall be most for his own honour: And it is not so much glory to God to take away wicked men, as to use their evill to his own holy purposes; how soon could the Commander of Heaven and Earth, rid the World of bad members? But so should he lose the praise of working good by evil instruments: it sufficeth that the Angels of God resist their actions, while their persons continue.

Yea, as in the Creation, out of that confused Chaos, he drew forth this orderly and adorned World: so still out of Satans Tragedies and Hurliburlies, he brings forth sweet order and comeliness: for God (many times) works by contrary means: as Christ restored the blinde man to his sight, with clay and spittle; he caused the Israelites to grow with depression, with persecution to multiply, Exod. 1.12. The blood of the Martyrs is the seed of the Church: Persecution enlargeth the bounds of it; like as Palms oppressed, and Camamile trod upon, mount the more, grow the faster.

Yea, it is admirable to consider, how the Gospel grew, maugre all the adverse blasts, and floods which the billows of Earth, and bellows of Hell could blow or poure out against it in those sanguinary Persecutions: The more we are cut down by the sword of Persecution; the more still we are, sayes Tertullian, of the Christians in his time: Yea, the sufferings of one, begat many to the love of the truth: we read that Cicilia a poor Virgin, by her gracious behaviour in her Martyrdom; was the means of converting four hundred to Christ. The spectators made contrary constructions, to what their Persecutors intended: witness Iustine Martyr, Who when he saw the Christians suffer such great things so cheerfully, said; Surely these men have more in them then the men of the World: they have other principles: and thereupon enquired what manner of people they were, and so came to embrace the truth. Whence Master Iohn Lindsey, a friend to Bishop Bettoune, upon the burning of Master Patrick Hamilton; said to him: My Lord, if you burn any more; let them be burnt in hollow Cellars: for the smoak of Master Hamilton hath infected as many as it blew upon (Master Knox in his History of Scotland.) And as touching Iulians [Page] in particular, Italy never more abounded with Students, then when he had shut up all the School-doors, and turned Learning into exile.

And so on the contrary, the very means which wicked men use, to establish their own power, proves (by Gods providence) the only means of their ruine. Those Babel-projectors would build themselves a Towre, whose top should reach unto Heaven, lest they should be scattered abroad: which act of theirs proved the only cause of their being scattered and dispersed all the World over, Gen. 11.4, 8. Iosephs brethren sold him into Egypt, that so they might prevent his reigning over them; but God made it the only means of his reigning over them. Genesis 37.20, 36. Pharaoh and his deep Counsellours would deal wisely in oppressing the Israelites, lest they should multiply and get out of his Land; but by this they multiplied the more, and got out the sooner, even to the ruine of him and his Countrey. Exod. 1.9, 10, 11, 12. The chief Priests and Pharisees would most wisely put Christ to death, lest all men should believe in him. Iohn 11.47, 48, 53. When thereby chiefly all came to believe in him. For, saith he, when I am lifted up from the Earth: I will draw all men unto me. Iohn 12.32. And not seldome doth the Lord thus turn the deepest counsels of Haman and Achitophel into foolishness. Witness the Prelates, & caetera, Oath.

He that could prevent our sufferings, by his power, doth permit them in his wisdom, that he may glorifie his mercy in our deliverance, and confirm our faith by the issue of our distresses.

'Tis as easie for God to work without means, as with them; and against them, as by either: but assuredly it makes more for the Makers glory, that such an admirable harmony should be produced out of such an infinite discord. The World is composed of four Elements, and those be contraries: the Year is quartered into different Seasons: the minde of man is a mixture of disparities, as joy, sorrow, hope, fear, love, hate, and the like: the body doth consist and is nourished by contraries; how divers even in effect as well as taste (wherein variety hits the humour of all) are the Birds and Beasts that feed us! And how divers again are those things that feed them! How many several qualities have the Plants that they brouze upon! Which all mingled together; what a well tempered Sallad do they make!

Thus you see; that though faith be above reason, yet is there a reason to be given of our faith. Oh what a depth of wisdom may lie wrapt up in those passages, which to our weak apprehensions may seem ridiculous.

CHAP. 3. That the graces of God, in his children, may the more shine through employment.

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3 THirdly, it maketh for Gods glory another way, when those grac [...] which he hath bestowed upon his children, do the more shi [...] through employment, and are the more seen and taken notice [...] by the World: surely if his justice get such honour by a Pharaoh; muc [...] more doth his mercy by a Moses: now Abrahams faith, Iobs patience Pauls courage and constancy, if they had not been tried by the fire of affliction; their graces had been smothered, as so many lights under Bushel, which now (to the glory of God) shine to all the World: Yea, no [...] only their vertues, but the gracious lives of all the Saints departed, d [...] still magnifie him even to this day, in every place we hear of them, an [...] move us likewise to glorifie God for them: wherefore happy man tha [...] leaves such a president, for which the future Ages shall praise him, and praise God for him. And certainly, if God intends to glorifie himself by his graces in us; he will finde means to fetch them forth into the notice of the World.

Who could know the faith, patience and valour of Gods souldiers, i [...] they alwayes lay in Garrison, and never came to the skirmish? Wherea [...] now they are both exemplary, and serve also to put to silence the ignorance of foolish men, 1 Pet. 2.15. Yea, without enemies, valour and fortitud [...] were of no use. Till we have sinned, Repentance either is not, or appear [...] not: Neither is patience visible to others, or sensible to our selves, till we are exercised with sufferings: whereas these vertues in time of misery and exigents, shine as stars do in a dark night. And what more glorious, than with Noahs' Olive-tree, to keep our branches green under water? Or with Aarons Rod, to bring forth ripe Almonds, when in appearance we are clong and dry? Or with Moses's Bush, not to consume though on a ligh [...] fire.

One Iupiter set out by Homer the Poet, was worth ten set out by Phidia [...] the Carver, saith Philostratus; because the former slew abroad through all the World, whereas the other never stirred from his Pedistal at Athens: so at first, the honour and splendour of Iobs integrity was confined to Uz, (a little corner of Arabia) yea, to his own Family; whereas by means of the Devils malice, it is now spread as far as the Sun can extend his beams, or the Moon her influence; for of such a Favourite of Heaven, such a Mirrour of the Earth, such a wonder of the World, who takes no [...] notice? Who could know whether we be vessels of gold or dross, unless we were brought to the Touchstone of temptation? Who could feel the odoriferous smell of these Aromatical Spices, if they were not pounded and bruised in the Mortar of affliction? The Worlds hatred and calumny to a [...] [Page] able Christian, serves as bellows to kindle his devotion, and blow off the ashes, under which his faith lay hid; like the Moon, he shines clearest in the night of affliction: If it made for the honour of Saul and all Israel, that he had a little Boy in his Army, that was able to encounter that selected great Giant, Goliah of the Philistims, and overcome him; how much more doth it make for Gods glory, that the least of his adopted ones should be able to encounter four enemies?

The World, 1 John 5.4.

The Flesh, Gal. 5.24.

The Devil, 1 John 2.14. and

The Death, Rom. 8.36, 37.

The weakest of which is

1 The Flesh,

2 The World.

Now the Flesh being an home-bred enemy, a Dalilah in Samsons bosome, a Iudas in Christs company, like a Moath in the garment bred in us, and cherished of us: and yet alwayes attempting to fret and destroy us: and the world a forreign foe, whose Army consists of two Wings,

Adversity on the left hand

Prosperity on the right hand

Death stronger then either, and the Devil stronger than all; And yet that the weakest childe of God only through fai [...]h in Christ (a thing as much despised of Philistims, as Davids [...]ing and stone was of Goliah) should overcome all these four [...] wherein he shews himself a greater Conquerour, then William the Conquerour; yea, even greater then Alexander the Great, or Pompey the Great, or the Great Turk: for they only conquered in many years a few parts of the World: but he that is born of God, overcometh the whole World, & all things in the World, 1 Joh. 5. And this is the victory that overcometh the World, even our faith, Vers. 4. And makes not this infinitely for the glory of God? Yea, it makes much for the honour of Christians. For, art thou born of God? Hast thou vanquished the World, that vanquisheth all the wicked? Bless God for this conquest. The King of Spains overcomming the Indies was nothing to it. If Satan had known his afflicting of Iob, would have so advanced the glory of God: manifested Iobs admirable patience to all Ages: made such a president for imitation to others: occasioned so much shame to himself; I doubt no [...] but Iob should have continued prosperous and quiet: for who will set upon his Adversary when he knoweth, he shall be shamefully beaten? This being so, happy are they who when they do well, hear ill: but much more blessed are they, who live so well, as that their backbiting Adversaries seeing their good works, are constrained to praise God and speak well of them.

CHAP. 4. That God, suffers his children to be afflicted and persecuted by ungodly men, that so they may be brought to repentance.

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NOw the Reasons which have chiefly respect to the good of his children in their sufferings, being thirteen in number; are distinguished as followeth: God suffers his children to be afflicted by them.

1 Because it Brings them to repentance.

2 Because it Works in them amendment of life.

3 Because it Stirs them up to prayer.

4 Because it Weans them from the love of the World.

5 Because it Keeps them alwayes prepared to the spirituall combate.

6 Because it Discovers whether we be true beleevers, or Hyprocites.

7 Because it Prevents greater evils of sinne and punishment to come.

8 Because it makes them Humble.

9 Because it makes them Conformable to Christ their head.

10 Because it Increaseth their Faith.

11 Because it Increaseth their Ioy and Thankfulness.

12 Because it Increaseth their Spiritual Wisdome.

13 Because it Increaseth their Patience.

First, the Lord suffers his children to be vexed and persecuted by the wicked, because it is a notable means to rouze them out of carelesse security, and bring them to repentance; He openeth the eares of men (saith Elihu) even by their corrections, that he might cause man to turn away from his enterprizo, and that he might keep back his soul from the pit, Job. 33.16, 17, 18. The feeling of smart will teach us to decline the cause: Quia sentio poenam recogit [...] culpam, saith Gregory the Great: punishments felt bring to my consideration sins committed. Those bitter sufferings of Iob toward his latter end, made him to possess the iniquities of his youth, Iob 13.26. whereby (with Solomons Eves-dropper, Eccles. 7.21, 22.) he came to repent of that whereof he did not once suspect himselfe guilty: it made him not think so much of what he felt, as what he deserved to feel: in like manner, how do the clamours of Satan, our own consciences, and the insulting World: constrain us to possess even the sins of our youth? There needs no [...]ther art of memory for sin but misery.

Satans malice not seldome proves the occasion of true repentance, and so the Devil is overshot in his own Bowe, wounded with his own weapon. I doubt whether that Syrophenician had ever enquired after Christ, if her daughter had not been vexed with an unclean spirit; yea, whether the [Page] Devil had been so effectually cast out, if he had with less violence entred into her. Mark 7. Our afflictions are as Benhadads best Counsellours, that sent him with a cord about his neck to the merciful King of Israel. The Church of God under the Cross is brought to a serious consideration of her estate, and saith, Let us search and try our wayes and turn again to the Lord: Lam. 3.40. Manasses also the King of Iudah that horrible sinner, never repented of his Idolatry, Murther, Witchcraft, &c. till he was carried away captive to Babel, and there put in chains by the King of Ashur. But then (saith the Text) he humbled himselfe greatly before the God of his Fathers, 2 Chron. 33.11, 12. Yea, read his confession, (for he speaks most feelingly) and you shall see, that the prison was a means of his spiritual enlargement. Even Vipers being lasht, cast up all their poison.

The body that is surfetted with repletion of pleasant meats; must be purged with bitter pils: and when all outward comforts fail us, we are willing to befriend our selves with the comfort of a good conscience, the best of blessings. Affliction is the Hammer which breaks our rockie hearts. Adversity hath whipt many a soul to Heaven, which otherwise prosperity had coached to Hell: was not the Prodigall riding post thither, till he was soundly lasht home again to his Fathers house, by those hard-hearted and pittiless Nabals, which refused to fill his belly with the husks of the swine? And indeed seldome is any man throughly awakened from the sleep of sin, but by affliction: but, God by it, as it were by a strong purge; empties and evacuates those supe [...]fluities of malice, envie, pride, security, &c. wherewith we were before surcharged. For as Alloes kils worms in the stomack: or as frost, and cold destroyes Vermine, so doth bitter afflictions; crawling lusts in the heart.

The Serpents enmity may be compared to the Circumcision-knife which was made of stone: unto Rubarb which is full of Choler, yet doth mightily purge Choler: or to the sting of a Scorpion, which though it be arrant poison, yet proveth an excellent remedy against poison. For this, or any other affliction when we are in our full career of wordly pomp and jollity; pulleth us by the ear, and maketh us know our selves: My wants (saith one) kill my wantonness: my poverty checks my pride: my being slighted quels my ambition and vain glory. And as for sickness; it cuts the throat of vices: Many, saith Saint Augustine, have been wickedly well, that have been innocently and piously sick. Yea, I may call it the summe of Divinity, as Pliny calls it the summe of Philosophie; for what distressed or sick man was ever lascivious, covetous, or ambitious! He envies no man, admires no man, flatters no man, dissembles with no man, despiseth no man, &c. That which Governours or friends can by no means effect, touching our amendments a liltle sickness, or trouble from enemies will (as Saint Chrysostome observes.) Yea, how many will confess, that one affliction hath done [Page] more good upon them, then many Sermons? That they have learned more good in one dayes or weeks misery, than many years prosperi [...] could teach them? Untouched estates, and touched consciences, seldom dwell together: and it is usuall for them that know no sorrows to know no God: repentance seldom meets a man in jollity, but in affliction the heart is made pliable and ready for all good impressions.

True, if gentleness would serve, we should not smart; for God like a good Chyrur [...]ion, first strokes the arm, before he opens the vein: he sends for us by his Ambassadours of the Ministery, yet we come not: Let him fi [...]e our field, as Absalom did by Ioab; we come presently: Or perhaps he afflicts another, to fright us: as great mens children are corrected, by seeing others whipt: or as Apolonias would tame Lions by beating Dogs before them. For as God preacheth to us, no less in his judgements than his Word; so when he strikes offendors; he would warn the standers by: and a wise man sees himself faln, or beaten in his neighbour. Yea, generous and ingenuous spirits, desire to be taught, abide not to be forced. It is for Tyrants to compel: for Asses to be compelled, saith Erasmus. A good natur'd Horse, saith Seneca, will be governed even by the shadow of the wand: whereas a resty jade will not be ordered by the spur.

But if his Word will not rule us; (as many, till God come with a strong hand will hold their corruptions as fast as Pharaoh the Israelites) his Rod shall: or if his Rod will not yet serve; his sword shall be drencht in our gall, and bathed in our blood, Deut. 32.41.42. Or if we scape for a time; yet our preservation from one judgement is but our reservation to seven more, Levit. 26. Yea, he will send a succession of crosses, seven more, and seven more, and seven to that; to the conversion of his own and the confusion of his enemies, Vers. 14, to 39. when singing will not still the Child; the Rod must. Hard knots, must have hard wedges: strong affections; strong afflictions: great corruptions; great calamities to cure them.

So that God (through thy stubbornness) is forced to let loose Satan and wicked men upon thee, lest thou shouldest sleep in security till thou didst sleep in death eternally, even for thy good: And affliction is but the shepherds Dog, (as Chrysostome speaks) to fetch us into Christs fold: perhaps by barking onely; and then we are more scar'd than hurt: perhaps in his mouth; and then the poor sheep thinks he will surely worry it: but he is taught to fetch onely, and therefore gripes not, but onely carries and delivers it to his Master. When children have done a fault; Mothers use to fright them with Bull-beggers: the childe thinks surely they will have him, but the Mother hath a double policy, viz. to make them hate the fault, and love them the better: for they run to the la [...] to hide them, and then will she make her own conditions. And so the very end which God aimes at in setting those Adders upon thee, is that thou shouldest turn thine Eyes inward, [Page] that thou mayest see for what thou sufferest: pry narrowly into thine own forepast actions; which if thou dost, an hundred to one thou wilt finde sin, it may be, this very sin, the cause of thy present affliction: and until thou doest sift and try thine own heart for this Achan; and finde out which is thy Isaac, thy beloved sinne; look for no release: but rather that thy sorrowes should be multiplied, as God threatened Eve.

Wherefore liest thou on thy face, said God to Ioshua? Israel hath sinned, up, search diligently, &c. Iosh. 7.10, 11. What evill hast thou done, said the Mariners to the distressed Prophet, that this evill is come upon us? Let every such Ionas reflect upon himself, and say, What evill have I done? What sin have I committed or admitted? or what good have I omitted or intermitted? be it but one single sin, whether spiritual pride, or railing upon honest men in an handsome Language, or the like, and having found out the cause, grieve for it, turn from it. One flaw in a Diamond takes away the lustre and the price: one man in Law may keep possession: one Puddle, if we wallow in it, will defile us; one piece of Ward-land makes the Heire liable to the King: one sin keeps possession for Satan as well as twenty: one poison-full Herb amongst many good ones may put death in the pot; and so take away the goodnesse from the rest, as if there were none in it, wholesome.

Besides, how were the Angels in heaven punished for one fault? Achan for one sacriledge? Miriam for one slander? Moses for one unbelief? Ananias for one lie? Ely for his Indulgence onely? David for his love to Bathsheba onely, &c. wherefore look to it, for if we spare but one Agag, it may cost us a Kingdome: and such a Kingdome as is far better than the Kingdome of Saul, 1 Pet. 1.4.

Neither say of thy sin, as once Lot of Zoar; Is it not a little one? for though men may, yet God will not wink at small faults, especially in his own. A little prick being neglected, may fester to a gangrene. As what is a mountain of Earth but an accumulation of many little dusts? or what is a flood, but a concurrence of many little drops? a small leak will sink the Vessel unstopt; whereas a great one will not do it, if well kalked. The weakest Instrument, be it but a Bodkin, can pierce the flesh and take away the life unarmed; whereas Armour of proof will even beat off Bullets. Besides, whereas our greatest goodnesse merits not the least glory, our least wickednesse deserves great pain. The wages of sin (small or great) is death, Rom. 6.23. bad work, sad wages.

Wherefore let his correction bring forth conversion; cleanse your hands ye sinners, and purge your hearts ye double-minded, Jam. 4.8. Not your hands onely with Pilate, but your hearts with David; yea, and your eyes too, with Mary Magdalen, if it be possible, (though dry sorrow may be as good as wet) whose eyes were a Laver, and hair a Towel, to wash [Page] and wipe the feet of Christ. Humble thy self like the Ninevites, Ionah 3.6. Who put sackcloth upon their loins, and ashes on their heads, as those that had deserved to be as far under ground, as they were now above it. An humble submission is the only way to disarm Gods indignation, and be rid of his Rod, 1 Pet. 5.6. By such a course as this Iacob appeased that rough man Esau: Abigale diverted David from his bloody purpose: the Syrians found favour with Ahab, that none-such; as the Script [...]re stiles him: 1 Kings 20.32, 33. Sin bringeth judgement, and onely Repentance preventeth it: Thy sin hath kindled the fire of Gods wrath, and only Repentance is as water to quench this fire.

King Edward the First riding furiously after a servant of his that had displeased him, with a drawn sword in his hand, as purposing to kill him, seeing him submit, and upon bended knee, sue for his life, not onely spared him, but received him into favour: Go thou and do the like: be thou but throughly sorry for thy sin, my soul for thine, God will be throughly satisfied; yea, grow better by it, and God will love thee the better for it: As Lovers are wont to be best friends after falling out: for as bones out of joynt, joyned again are stronger then before: so when God and we are reconciled by repentance, his affections are stronger to us then before. The repenting Prodigal received such tokens of favour as his elder brother, who never brake out into that Riot; never did. And whom did Christ honour with his first appearance but Mary Magdalen? and the Angel, but Peter? Go, saith he, and tell his Disciples and Peter that he will go before you into Galilee, Mark 16.7. Though Peter had sinned above the rest, yet repenting he is named above the rest.

Otherwise▪ Contrition without reformation (which is but like the crouching of a Fox, that being taken in a snare looks lamentably, but it is only to get out) will not prevail with God; he will never leave pursuing thee, till the traitors head be thrown over the wall.

None so lewd but will seem conformable, when apprehended: or if they Riot in the Goale of their durance; yet when the Sessions comes, they begin to be a little calme: put off their disguises of dissolutenesse, and put on some modesty, and semblance of humiliation; yea, then they change their apparel, their garbes, their looks and all to appear civil. Or let the Fox be chained up he will no more worry the Lambs: Pharaoh could relent when he felt the plagues; but when they were over, so was his repentance: but what saith the Scripture? He that confesseth and forsaketh his sinne shall finde mercy, Prov. 28.13. Confession and confusion of sinne must go together: yea, there must be a parting with the right Eye in regard of pleasure, and the right Hand in regard of profit. As for example, hast thou swallowed some unlawful gain, and wouldest thou pacifie God and thy Conscience? Vomit it up again by restitution: for where is no restitution[Page]of things unjustly gotten, their sins shall never be forgiven, as Saint Augustine speaks, Non tollitur peccatum, nisi restituitur ablatum. For repentance without restitution, is as if a thief should take away thy purse, ask thee pardon, say he is sorrie for it, but keeps it still; in which case, thou wouldst say, he did but mock thee. But Pallas with all the graces may call Briareus with his hundred hands to binde this Iupiter; and all in vain. Wherefore I proceed. The skilful Chirurgion, when he is lancing a wound, or cutting off a limbe, will not hear the patient, though he cry never so, until the cure be ended; but let there be once a healing of thy errours, and the plaister will fall off of it self; for the plaister will not stick on when the sore is healed. If the Fathers word can correct the child, he will fling away the rod, otherwise he must look to have his eyes ever winterly. Thus as the two Angels that came to Lot, lodged with him for a night, and when they had dispatched their errand, went away in the morning: So afflictions which are the Angels or the Messengers of God, are sent by him to do an errand to us; to tell us, we forget God, we forget our selves, we are too proud, too self-conceited, and such like: and when they have said as they were bid, then presently they are gone. Why then complainest thou, I am afflicted on every side? Like a childe that cries out of his shoe, when the fault is in his foot: or the sick patient who faults his bed when he should his back. Why groanest thou under thy burden, and cryest out of unremedied pain? Alas, thou repentest not; trouble came on this message, to teach thee repentance, give the messenger his errand, and hee'l be gone.

But if thou refusest to be reformed, thou hatest to be healed. Alas, every Cain will groan under the penalty, whereas a David will grieve for the iniquity: but the one trembles as a slave, whereas the other fears as a son: and he that mourns for the cause of his punishment, shal mourn but a while; but he that mourns onely for the punishment, and not for the cause, shall mourn for ever. The soul cannot live while the sin lives; one of the two must die, the corruption or the Person; but Repentance is a Supersedeas, which dischageth both sin and sorrow, moving God to be merciful, the Angels to be joyful, Man to be acceptable, and only the Devil and his to be melancholy.

True, God doth not meerly (though mainly) smite and chastise his children for sin, without any other respect; all his afflictive acts, are not punishments; some are for the benefit of the creature, whether for probation or purgation, or reformation: and for the praise whether of his divine power, or justice, or mercy, as appears by our Saviours words, touching him that was born blinde, Iohn 9.3. For though his Parents had sinned in themselves, and the man had sinned in his first Parents; yet it was not the guilt of either, that was guilty of this blindness ▪ and the like we [Page] may collect from Iobs example. Nevertheless, sin is still the Original; as when the head akes, and the members are sick, the fault is in the stomack. For this cause, saith the Apostle, (of the believing Corinthians) many are weak, (by lingering diseases) many sick, (by sharp and grievous maladies) and many sleep (are dead out-right) 1 Cor. 11.30. Hence our so many diseases, miseries, maladies, troubles without, terrours within; it is this thief in the Candle that wastes us: this Fly in the Box that corrupts us: this traitor in the heart, that betrayes and exposes us to all perils. In which regard it was a sound and savoury reply of an English Captain at the loss of Calice, who when a proud Frenchman tauntingly demanded, When will you fetch Calice again? answered, When your sins shall weigh down ours. What, saith Saint Hierom, in the like case? by our sins are these Infidels made strong; and therefore a mean to lessen our punishment is, to lessen our sins. Yea, even Achaior a very Ammonite could say thus to Holofernes, Enquire if this people have offended their God: otherwise all our warring will come to nothing: and Vespasian the like: who when he had conquered Ierusalem, refused to have the Crown set upon his head, saying: I, indeed, am the rod in Gods hand, but it is their sins only, that hath subdued them.

And it is very rare in this case, if there be not some Achan in the Army, some Sheba in the Town, some Ionas in the Ship, some distemper in the soul, disorder in the life, that God would have removed and remedied: as for instance; Ionas, how came he into the Whales belly? Was it not his own undutifulness? David, whence came all his troubles by Absalom, Amnon, Adonijah? Was it not his fondness and indulgence? And so of Eli. Iacob, what might he thank for all his afflictions (whereof God gave him not a draught, but made him a diet-drink: so that he had scarce a merry day, for one trouble or another:) whom had he to thank for it? Did he not thrust his own feet into the stocks by that threefold lie of his uttered in a breath to get the blessing?

Wherefore, if thou lovest thine own ease, deal freely and ingenuously with God and thine own soul; for sin and punishment are inseparable companions, and go tied together with chains of Adamant, as the Poet speaks, like individual twins, they are born together, live together, are attended one by the other, as the body by the shadow: where sin is in the Saddle, there punishment is on the Crupper; whence it is, that the Hebrews have but one and the same word for them both.

Objection. But thou hast repented and resolvest to be reformed.

Answer. Many in time of distress have strong resolutions and promise fair, even a Candle as big as a Mast: but trouble being over; one of ten in the pound were well: which proves; they never truly repented. Yea, in stead of being better, they grow worse, like one that falls into [Page] a relapse from an Ague, to a burning Feaver, which peradventure would be thy case, if God should now release thee: at least thou mayest fear it: for, to seek unto God only in affliction, is suspicious, and such seekers commonly are rejected with scorn, Proverbs 1.24, to 33. Indeed, if thou shalt persevere (when thou art released) in doing that which now thou purposest; it is infallible signe, thy repentance is sound: otherwise; not.

CHAP. 5. That it serves to work in us amendment of life.

2 SEcondly, the malice of our enemies serves to work in us amendment of life. Every affliction sanctified, rubs off some rust, melts off some drosse, straines out some corruption, &c. which done, we rise out of trouble, as Christ rose out of the grave: for when the gold is fined, the fire shall hold it no longer. The outward cold of affliction doth greatly increase the inward heat and fervour of the graces of God in us. Indeed no chastisement (saith the Author to the Hebrewes) for the present seeme [...] to be joyous, but grievous: But afterwards it bringeth the quiet fruit of righteousness to them that are thereby exercised, Heb. 12.11.

We are dunged with reproaches, that we may prove a richer soil for grace, as Nazianzen speaks, (alluding to the parable of the Fig-tree,) God beats us, that he may better us: he hedgeth us about with thorns, that he may keep us within compasse, lest we break over into Satans pastures: which indeed will fat us but to the slaughter. Yea, he pricks us with goads, that he may let out our ill humours: and happy thorns or lancets of tribulation are those, which open a vein for sin to gush out at.

God strips the body of pleasure to cloath the soul with righteousnesse, and oftentimes strengthens our state of grace by impoverishing our temporall estate: for commonly the more prosperity, the lesse Piety. The poor (saith Christ) receive the Gospel, though the rich are more bound. It was an observation of Tacitus, that raising of the fortune did rarely mend the disposition: only Vespasian was changed into the better. Yea, if it make us not worse, it is a wonder: Evagrius gives it as a high praise of the Emperour Mauritius, that in the height of all his Majesty, he reteined his ancient Piety. We serve God, as our servants serve us: of which many have too good cloaths, others too much wages, or are too fine fed to do work; as [...]sops Hen being over-fed, was too fat to lay: or perhaps too many under them; as a Gentleman having but one servant, thought him over-burdened with work, and therefore took another to help him: but having two, one of them so trusted to the others observance, that oft-times, they were both missing, and the work not done; then he chose a third; but was worse served them, then before: whereupon he told his friend, When I had one servant, I had a servant; when I had two, I had but half an one: now I have three, I have never an one. Few men can disgest great [Page] felicity: Many a man hath been a loser by his gains, and found that, that which multiplied his outward estate, hath abated his inward, and so on the contrary, David was never so tender, as when he was hunted like a Partridge, 1 Sam. 26.20. Ionah was at best, in the Whales belly. Stevens face never shone so fair, as when he stood before the Council, Acts 6.15. Whilest the Romans had wars with Carthage and enemies in Affrick, they knew not what vices meant in Rome.

Now if the winter of the one is found to be the spring of the other, and the corruption of prosperity the generation of piety; who will esteem those things good which make us worse, or that evil, which brings such gain and sweetness? Before I was afflicted (saith David) I went astray, but now I keep thy commandement, Psal. 119.67. These evils do press us, but it is to God and to holiness. Yea, how much lower our afflictions weigh us down on Earth, so much the more earnestly our affections mount up to Heaven.

An Egge will swim in s [...]lt water, but sink in fresh: so we. King David among so many publick and private calamities and disasters, kept his head above water, and stood upright in his heart to God: But King Solomon his son, even sunk in the midst of delights and pleasures. Too much rankness layeth the Corn: and Trees over-laden with Fruit, are their own ruine. Happy was he, Iohn 9. in being born blinde, whose gain of bodily sight made way for the spiritual, who of a Patient became an Advocate for his Saviour, who lost a Synagogue and found Heaven, who by being abandoned of sinners, was received of the Lord of glory: God rarely deprives a man of one faculty, but he more then supplies it in another. The defect of corporal sight, hath not seldome mended the memory: for what is taken from one sense is divided amongst the rest. When Zachary was dumbe, Iohn Baptist the voice was a breeding. Hannibal had but one eye: Appius, Claudius, Timelon, and Homer were quite blinde; So was Mulleasses King of Tunis, and Iohn King of Bohemia ▪ but for the loss of that one Sense, they were recompensed in the rest, they had most excellent memories, rare inventions, and admirable other parts. Or suppose he send sickness; the worst Feaver can come, does not more burn up our blood than our lust; and together with sweating out the surfets of nature, at the pores of the body; we weep out the sinful corruption of our nature at the pores of the conscience: Yea, the Authour to the Hebrews saith of Christ himself, that though he were the Son, yet (as he was man) He learned obedience by the things which he suffered. Heb. 5.8. As in humane proceedings, Ill manners beget good Laws; so in Divine; the wicked by their evil tongues beget good and holy lives in the godly: Whence Plutarch adviseth us so circumspectly to demean our selves as if our enemies did alwayes behold [Page] us. Nothing sooner brings us to the knowledge and amendment of our faults, then the scoffs of an enemy: which made Philip of Macedon acknowledge himself much beholding to his enemies (the Athenians) for speaking evil of him, for (saith he) they have made me an honest man, to prove them liars: even barren Leah, when she was despised became fruitful.

So that we may thank our enemies, or must thank God for our enemies: Our souls shall shine the brighter one day for such rubbing: the cold winde cleanseth the good grain: the hot fire refines the pure gold. Yea, put case we be gold; they will but try us: If Iron; they will scowre away our rust.

I say not that a wicked heart will be bettered by affliction: for, in the same fire that gold is made bright and pure; d [...]oss is burnt and consumed: and under the same flail that the grain is purged and preserved; the husks are broken and diminished. Neither are the Lees therefore confounded with the Wine, because they are pressed and trodden under the same press or plank; but I speak of affliction sanctified, and of the godly.

Yet let not the wickedest man be discouraged, for as when Christ called the blinde man; the Disciples said, Be of good comfort, he calleth thee: so I may say to thee that art burthned with any kind of affliction; Be of good comfort, Christ calleth thee, saying, Come unto me by repentance and amendment of life, and I will ease thee of thy sins and sorrows, here and hereafter; only as the blinde man threw away his garment and followed Christ, so do thou answer him, I will forsake my sins and follow thee. For if God, like a prudent Prince, makes offers and fames of war; it is but to mend the conditions of peace.

But, farewel, I am for the already resolved; to whom I say, if the needle of affliction be drawn through us, by reason of wicked mens malice; it is but to convey with it the threed of amendment: and their worst to the godly, serves but as the thorn to the brest of the Nightingale, the which (if she chance to sleep) causeth her to warble with a renewed cheerfulness ▪ For as blowes make balls to mount, and lashes make Tops to go, which o [...] themselves would fall: so with their malice we are spurred up to duty, and made persevere in it, for commonly (like Tops) no longer lasht, no longer we go. Yea, these very tempestuous showers bring forth spiritual flowers & herbs in abundance: Devotion (like fire in frosty weather) burns hottest in affliction. Vertue provoked, ads much to it self: With the Ark of Noah, the higher we are tossed with the flood of their malice; the neerer we mount towards Heaven. When the waters of the flood came upon the face of the earth, down went stately Turrets and Towers; but as the waters rose, the Ark rose still higher and higher. In like sort, when the waters of affliction [Page] arise; down goes the pride of life, the lust of the eyes; In a word all the vanities of the World. But the Ark of the soul ariseth as these waters rise, and that higher and higher, even neerer and neerer towards Heaven.

I might illustrate this point by many observable things in nature: We see Well-waters arising from deep Springs, are hotter in Winter then in Summer, because the outward cold doth keep in, and double their inward heat: And so of mans body, the more extream the cold is without; the more doth the natural heat fortifie it self within, and guard the heart: The Corn receives an inward heat and comfort from the Frost and Snow which lieth upon it: Trees lopt and pruned flourish the more, and bear the fuller for it. The Grape when it is most pressed and trodden, maketh the more and better Wine: The drossie gold is by the fire refined; Windes and Thunder clears the Air: Working Seas purge the Wine: Fire increaseth the sent of any Perfume: Pounding makes all Spices smell the sweeter: Linnen when it is buckt, and washt, and wrung, and beaten becomes the whiter and fairer: the Earth being torn up by the Plough, becomes more rich and fruitful. Is there a piece of ground naturally good? Let it lie neglected; it becomes wilde and barren: yea, and the more rich and fertile it is of it self, the more waste and fruitless it proveth for want of Tillage and Husbandry. The Razor, though it be tempered with a due proportion of Steel, yet if it pass not the Grindstone or Whetstone, is never the less unapt to cut; yea, though it be made once never so sharp; if it be not often whelted, it waxeth dul. All which are lively emblemes of that truth which the Apostle delivers, 2 Cor. 4.16. We faint not, for though our outward man perish, yet the inward man is renewed daily. Even as a Lambe is much more lively and nimble for shearing. If by enmity and persecution (as with a knife) the Lord pareth and pruneth us; it is, that we may bring forth the more, and better fruit: and, unless we degenerate; we shall bear the better for bleeding: as Anteus, every time rose up the stronger, when Hercules threw him to the ground: because he got new strength, by touching of his Mother.

O admirable use of affliction! health from a wound; cure from a disease: out of grief, joy: gain out of loss: out of infirmity, strength: out of sin holiness: out of death life: yea, we shall redeem something of Gods dishonour by sin, if we shall thence grow holy. But this is a harder Riddle then Sampsons to these Philistims.

CHAP. 6. That it stirs them up to Prayer.

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3 THirdly, because they quicken our devotion, & make us pray unto God with more fervency: Lord (saith Isaiah) in trouble they will visit thee: they poured out prayers when thy chastening was upon them, Isay 26.16. In their affliction (saith Hosea) they will seek thee diligently; Hosea 5.15. That we never pray so feelingly, fervently, forcibly, as in time of affliction, may be seen in the examples of the children of Israel, Judges 3.9, 15. Elisha, 2 Kings 6.18, Hezekiah, 2 Kings 19.15, 16. Stephen, Acts 7.59, 60. And lastly, in Iehosaphat, who being told that there was a great multitude coming against him from beyond the S [...]a, out of Aram; it follows, That Jehosaphat feared, and set himself to seek the Lord, and proclaimed a Fast throughout all Judeah: Yea, they came out of all parts, and joyned with him to enquire of the Lord, 2 Chron. 20.3, 4, 13.

Neither doth it make us alone which suffer; earnest in prayer, but it makes others also labour in prayer to God for us, 2 Cor. 1.10, 11. Acts 12.5, 12. As what true members participate not some way of the bodies smart? It is only a Nero can sit and sing while Rome burns. Whence we are taught to pray in the plural number, Our Father: and certainly he cannot pray or be heard for himself, that is no mans friend but his own. No prayer without faith, no faith without Charity, no Charity without mutual intercession. But I proceed, Crosses are the files and whetstones, that set an edge on our Devotions, without which they grow dull and ineffectual. Ionah sleeps in the Ship, but prays hard in the Whales belly,

Prayer is the wing of the soul, wherewith it flies to Heaven, as meditation is the Eye wherewith we see God. But our hearts are like flint-stones, which must be smit [...]en ere they will send out these sparks of devotion. Christ never heard of the Canaanitish woman, until her daughter was miserably vexed with a Devil: but then she comes to him, and doth not speak, but cry: need and desire have raised her voice to an importunate clamour. The God of mercy is light of hearing, yet he loves a loud and vehement solicitation: not to make himself inclinable to grant; but, to make us capable to receive blessings. And indeed the very purpose of affliction, is, to make us importunate: he that hears the secret murmurs of our grief, yet wil not seem to hear us till our cries be loud and strong: as Demosthen [...]s would not plead for his Client till he cried to him, but then answered his sorrow. Now I feel thy cause.

Prayer is as an arrow, if it be drawn up but a little; it goes not far: but if it be p [...]ll'd up to the head; flies strongly, & pierces deep: if it be but dribled forth of careless lips; it falls down at our feet: the strength of our ejaculations, sends them up into Heaven, and fetches down a blessing. The Childe hath escaped many a stripe by his loud crying: and the very unjust Iudge [Page] cannot endure the widows clamour: So unto fervent prayer, God will deny nothing. Whereas heartless motions do but teach us to deny, Fervent suites offer violence both to Earth and Heaven. So that if we ask and miss, it is because we ask amiss: we beat back the flame, not with a purpose to suppress it, but to raise it higher, and to diffuse it. We stop the stream, that it may swell the more, and a denial doth but invite the importunate, as we see in the Canaanitish woman, Matth. 15. Our holy longings are increased with delayes: it whets our appetite to be held fasting: and whom will not Need make both humble and [...]loquent? If the case be woful, it will be exprest accordingly: the despair of all other helps, sends us importunately to the God of power; but while money can buy Physick, or friends proc [...]re enlargement; the great Physician and helper, is not sought unto, nor throughly trusted in. It is written of the children of Israel, that so soon as they cried unto the Lord; he delivered them from their servitude under Eglon King of Moab: yet it is plain, they were eighteen years, under this bondage, undelivered, Iudges 3.14, 15. Doubtless, they were not so unsensible of their own misery, as not to complain sooner then the end of eighteen years: the first hour they sighed for themselves: but now; they cried unto God. They are words, and not prayers; which fall from careless lips; if we would prevail with God, we must wrestle; and if we would wrestle happily with God; we must wrestle first with our own dulness. Yea, if we felt our want, or wanted not desire; we could speak to God in no tune but cries: and, nothing but cries can pierce Heaven. The best mens zeal is but like a fire of green wood, which burneth no longer than whiles it is blown. Affliction to the soul is as plummets to a Clock, or winde to a Ship: holy and faithful prayer; as oars to a Boat: And ill goeth the Boat without Oars, or the Ship without winde, or the Clock without plummets. Now, are some afflicted in reputation? as Susanna was: others; in children? as Eli: some, by enemies? as David: others by friends? as Ioseph: some, in body? as Lazarus: others, in goods? as Iob: others, in liberty? as Iohn. In all extremities, let us send this messenger to Christ for case; faithful and fervent prayer: if this can but carry the burthen to him, he will carry it for us, and from us for ever.

Neither can we want encouragement to ask: when as the sick of the Palsie but asked health, and obteined also forgiveness of sins: When Solomon but desired wisedome, and the Lord gave him wisedome, and honour, and abundance of wealth: When Iacob asked but meat and cloathing, and God made him a great rich man, When Zacheus desired only to have a sight of Christ, and was so happy as to entertain him into his house, into his heart, yea, to be entertained into Christs Kingdom.

We do not, (yea, in many cases, we dare not) ask so much, as God [Page] is pleased to give: Neither doest thou ô Saviour measure thy gifts by our petitions, but by our wants, and thine own mercies.

True, if the all-wise God shall fore-see that thou would'st serve him as the prodigall son served his father, who prayed but till he had got his patrimony, and then forsook him, and spent the same in riot, to the givers dishonour; as too many use the Ocean of Gods bounty, as we do the Thames; it brings us in all manner of provision: cloaths, to cover us: fuel; to warm us: food; to nourish us: wine; to chear us; gold to enrich us; and we in recompence soil it with our rubbish, filth, common shoares, and such like excretions: even as the Cloud that's lifted up and advanced by the Sun; obscures the Sun. In this case, he will either deny thee in mercy, as he did Saint Paul, 2 Cor. 12.8, 9. and our Saviour himself, Matth. 26.39. or grant thee thy request in wrath, as he did a King to the Israelites, and Quails wherewith he fed their bodies; but withall sending leanness into their souls, Psal. 106.15. And well doth that childe d [...]serve to be so served, who will lay out the money given him by his father; to buy poison: or weapons, to murther him with. Wherefore let thy prayers not onely be fervent, but frequent: for, thy wants are so. And be sure to ask good things to a good end: and then, if we ask thus according to Gods will in Christs Name; we know that he will hear us, and grant whatsoever petitions we have desired, 1 Iohn 5.14, 15.

CHAP. 7. That it weanes them from the love of the world.

4 FOurthly, our sufferings wean us from the love of the world, yea, make us loath and contemn it; and contrariwise, fix upon heaven with a desire to be dissolved. Saint Peter, at Christs transfiguration, enjoying but a glimpse of happiness here, was so ravished and transported with the love of his present estate, that he breaks out into these words, Master, it is good for us to be here; he would fain have made it his dwelling place: and being loath to depart; Christ must make three tabernacles, Mat. 17.4. The love of this world so makes us forget the world to come, that, like the Israelites, we desire rather to live in the troubles of Egypt, then in the Land of Promise. Whereas S. Paul having spoken of his bonds in Christ, and of the spirituall combate; concludeth, I desire to be dissolved, and to be with Christ, which is best of all, Phil. 1.22, 23. Yea, it transported him to Heaven before he came thither: as Mary was not, where she was, but, where her desire was, and that was with Christ. Prosperity makes us drunk with the love of the world, like the Gadarens, who preferred their swine before their souls: or him in the Parable, that would go to see his farm [...], and lose Heaven: or the Rich Glu [...]ton, who never thought of Heaven, till he was in Hell: and thousands more, who if they have but something to leave behinde them, 'tis no matter whether they have any thing to carry with them.

[Page]But, as sleep composeth drunkenness; so the cross will bring a man to himself again: for when the Staff we so nourish to bear us, becomes a cudgel to beat us: when we finde the world to serve us, as the Iews did Christ, carry us up to the top of the hill, and then strive to throw us down headlong: Luk. 4.29. When the minde is so invested with cares, molested with grief, vexed with pain, that which way soever we cast our eyes, we finde cause of complaint; we more loath the World than ever we loved it, as Amnon did his sister Tamar: yea, when life which is held a friend, becomes an enemy; then death which is an enemy becomes a friend, and is so accountted: as, who, having cast An [...]hor in a safe Road; would again wish himself in the storms of a troublesome Sea?

Yea, in case we have made some progress in Religion, and found a good conscience sprinkled with the blood of Christ, (the marrow of all comforts,) and resolved with Ioseph, to forsake our coat rather than our faith: yet if the World make new offers of preferment, or some large improvement of profits and pleasures; we begin to draw back, or at least we know not whether to chuse: like a horse that would, and yet would not, leap a ditch. And after a little conflict, having half yielded to forsake that with joy, which cannot be kept but with danger; we resolve thus. The same God, which hath made my crosses chearful; can as well make my prosperity conscionable. Why then should I refuse so fair an offer? but alas, having made choice; it is not long, ere these pleasures and honou [...]s, these riches and abundance; prove as thorns, to choak the good seed of Gods Word formerly sown in our hearts: as it is, Matth. 13.22. For, prosperity to Religion, [...]s as the Ivy to the Oake, it quickly eats out the heart of it: yea, as the Missel [...]o and Ivy (sucking by their straight embraces the very s [...]p that only giveth v [...]getation from the roots of the Oake and Hawthorn) will flourish when the Trees wither; so in this case, the corruption of the good is alwayes the generation of the evil: and so on the contrary, crosses in the estate, diseases of the body, maladies of the minde, are the medicines of the soul: the impairing of the one, is the repairing of the other.

When no man would harbour that unthrift son in the Gospel; he turned back again to his Father, but never before. Lais of Corinth while she was young, doted upon her Glass, but when she grew old and withered; she loathed it as much: which made her give it up to Venus. When Satan is let loose upon us to shew us our sins, and the danger we are in; then farewel profit, farewel pleasure, treasure, and all, rather then I will endure such a rack, such a hell in my conscience.

Whereas, if we should only hear of misery, or read what is threatned in the Word: though it might a little fright us; it would never amend us. Birds are frighted at first, with the Husbandmans scarcrowes: but after a while, observing that they stir not; are bold [Page] to sit upon them, and defile them.

Thus as harmonious sounds are advanced by a silent darkness; so are the glad tydings of salvation. The Gospel never sounds so sweet, as in the night of persecution, or private affliction.

When Vertue came down from Heaven (as the Poets feign) rich men spurned at her, wicked men abhorred her, Courtiers scoft at her, Citizens hated her: and being thrust out of doors in every place; she came at last to her sisters, poverty and affliction: and of them; found entertainment. When it ceased to be with Sarah, after the manner of the World; she conceived Isaac: so when it ceaseth to be with us after the manner of the Worlds Favourites; we conceive holy desires, quietness, and tranquillity of minde, with such like spiritual contentments. Yea, we make faith our only option: whereas before; we kept open house for all vices, as the States are said to keep open house for all Religions: or if not; it fares with piety as with holy water, every one praiseth it, and thinks it hath some rare vertue in it; but, offer to sprinkle them with the same; they shut their eyes, and turn away their faces: and no marvel, for we never taste this Manna from Heaven, until we leave the leaven of this Egypt.

Now, better the body or estate perish, then the soul: though we are too sensual to consent unto it, Plùs Pastor, in vulnere gregis sui vulneratur. The loss of a graceless childe, cannot but grieve the father, though the father him self were in danger of mischief by that childe: as David mourned for Absalom, that would have cut his throat. True prosperity is hearty meat, but not digestible by a weak stomack: strong wine; but naught for a weak brain: The prosperity of fools destroyeth them, Proverbs 1.32. So that all temporall blessings are, as they hit: but if the minde do not answer, they were better mist. The more any man hath, the more cause he hath to pray, Lord, lead us not into temptation: for we cannot so heartily think of our home above, whiles we are furnished with these earthly contentments below; but when God strips us of them straightwayes, our minde is homeward. Whiles Naomies husband and sons were alive, we find no motion of her retiring home to Iudah: let her earthly stays be removed; she thinks presently of removing to her Countrey: a delicious life, when every thing about us is resplendent and contentful, makes us that we have no minde to go to Heaven: wherefore as a loving mother, when she would wean her childe from the dug; maketh it bitter with Wormwood or Aloes: so dealeth the Lord with us, he maketh this life bitter unto us by suffering our enemies to persecute & oppress us; to the end we may contemn the World, & transport our hopes from Earth to Heaven: he makes us weep in this veil of misery, that we may the more eagerly long for that place of felicity, where all tears shal be wiped from our eys. Our wine (saith Gregory) hath some gall put into it, that we should not be so delighted with the [Page] way, as to forget whither we are going. And this is no small abatement to the bitternesse of adversities, that they teach us the way to Heaven: for the lesse comfort we finde on earth, the more we seek above, and the more we esteem the best things: and we are very ungratefull, if we do not thank him for that which so overcomes us, that it overcomes the love of the world in us.

Experience shewes, that in Countreys where be the greatest plenty of fruits, they have the shortest lives, they do so surfet on their abundance. Sicily is so full of sweet flowers, if we believe Diodorus Siculus, that dogs cannot hunt there: and it is questionable, whether the enjoying of outward things, or the contemning of them; be the greater happinesse: for, to be deprived of them, is but to be deprived of a Dye, wherewith a man might either win or lose,: yea, doth not a large portion of them many times prove to the owner, like a treacherous Dye indeed, which flatters an improvident Gamster with his own hand to throw away his wealth to another? Or to yield it the uttermost; gold may make a man the richer, not the better; honour may make him the higher, not the happier: and all temporal delights are but as flowers, they onely have their moneth, and are gone; this morning in the bosome, the next in the Besome. The consideration whereof, made the very Heathen Philosophers hate this world though they saw not where to finde a better. Yea, it made Themistocles so under value transitory things in comparison of vertue, that seeing rich Bracelets of precious stones lie in his path, he bade his friend take them up, saying, Thou art not Themistocles. And indeed it is Heaven onely that hath a foundation, Earth hath none: God hath hanged it upon nothing: and the things therein are very nothing.

Nothing feeds pride, nor keeps off repentance so much as prosperous advantage. 'Tis a wonder to see a Favourite study for ought but additions to his Greatnesse▪ God shall have much ado to make him know himself. The cloth that hath many stains must pass through many larthers. If Musk hath lost its sweetness, there is no way to recover it, except you fling it into the sink among filth. No less then an odious leprosie will humble Naaman, wherefore by it the only wise God thought meet to sawce the valour, dignity, renown, victories, of that famous General of the Syrians. If I could be so uncharitable as to wish an enemies soul lost, this were the only way, let him live in the height of the worlds blandishments, for how can he love a second Mistresse that never saw but one beauty, and still continues deeply inamoured on it? Why is the Lapwing made an Hieroglyphick of infelicity? but because it hath a little Coronet upon the head, and yet feed [...] upon the worst of excrements. The Peacock hath more painted Plumes, yet is the Eagle accounted the Queen of Birds, because she flieth neerest heaven. We often see, nothing carries us so far from God, as [Page] those favours he hath imparted to us. 'Tis the misery of the poor; to be neglected of men: 'tis the misery of the rich; to neglect their God. The Badger being wounded with the prickles of the Hedghog his invited guest, whom at first he welcomed and entertained in his Cabbin, as an inward friend, mannerly desiring him to depart in kindnesse, as he came; could receive no other answer then that he for his own part found himselfe very well at ease, and they that were not, had reason to seek out another seat that might like them better. It is but a fable, yet the moral is true, perspicuous, profitable. Many shall one day repent, that they were happy too soon. Many a man cries out, Oh that I were so rich, so healthful, so quiet, so happy, &c. Alas, though thou hadst thy wish for the present, thou shouldst (perhaps) be a loser in the sequel. The Physician doth not hear his Patient in what he would, yet heareth him in taking occasion to do another thing more conducible to his health. God loves to give us cools and heats in our desires: and will so allay our joyes, that their fruition hurt us not: he knows that as it is with the body touching meats, the greater plenty, the less dainty; and too long forbearance causeth a Surfet, when we come to full food: So it fares with the minde touching worldly contentments; therefore he feeds us not with the dish, but with the spoon, and will have us neither cloyed nor famished. In this life, mercy and misery, grief and grace, good and bad, are blended one with the other; because if we should have nothing but comfort, Earth would be thought Heaven: besides, if Christ-tide lasted all the year, what would become of Len [...]? If every day were Good-Friday, the World would be weary of Fasting▪ Secundus calls death a sleep eternal, the wicked mans fear, the godly mans wish. Where the conscience is clear; death is looked for without fear, yea, desired with delight, accepted with devotion: why? it is but the cessation of trouble, the extinction of sin, the deliverance from enemies, a rescue from Satan, the quiet rest of the body, and infranchizement of the soul. The Woman great with childe, is ever musing upon the time of her delivery: and hath not he the like cause, when Death is his bridge from wo to glory? Though it be the wicked mans ship-wrack, 'tis the good mans putting into harbour: And hereupon finding himself hated, persecuted, afflicted, and tormented by enemies of all sorts; he can as willingly leave the World, as others can forgo the Court: yea, as willingly die as dine; yea, no woman with childe did ever more exactly count her time. No Iew did ever more earnestly wish for the Iubile, No servant so desires the end of his years, No stranger so longs to be at home; as he expects the promise of Christs coming. It is the strength of his hope, the sweet object of his faith, in the midst of all sorrows; the comfort of his heart; the heart of all his comforts; the incouragement of his wearied spirits; the common clausule; the continual period, and shutting up of his Prayers: Come, Lord Iesus, come quickly.

[Page]Whereas the Worlds Favourites go as unwillingly from hence, as boyes from the midst of a game. Neither hath the Rich man so much advantage of the poor; in enjoying, as the poor hath of the Rich, in leaving. True, Rich men may also learn this slight: for, the way to grieve less, is to love less. And indeed, what shouldest thou do in case thou seest that the World runs not on thy side, but give over the World, and be on Gods side? Let us care little for the World that cares so little for us. Let us cross sail; and turn another way: let us go forth therefore out of the Camp, bearing his reproach; for we have no continuing City, but we seek one to come, Heb. 13.13, 14.

CHAP. 8. That it keeps them alwayes prepared to the spiritual combate.

5 FIfthly, the Lord permitteth them often to afflict and assail us, to the end we may be alwayes prepared for tribulation: as wise Mariners in a calm, make all their tackling sure and strong; that they may be provided against the next storm, which they cannot look to be long without: Or as experienced Souldiers in time of peace, prepare against the day of battel; and so much the rather, when they look every day for the approach of the enemy. They (saith Socrates) that set sail into a calme Sea in a fair quiet weather, have, notwithstanding, all instruments and materials ready, which may be of use in a tempest: so he that enjoyes a prosperous and happy estate, if wise, doth even in that time prepare for the harder and more cross occurrents: and so much the rather, because a great calme presageth a sudden storme. The people of Laish being rich and wanting nothing▪ grew careless and secure: and being secure, and mistrusting nothing; they were smote with the edge of the sword, and had their Citie burnt, Iudg. 18. The way to be safe, is, never to be secure. The wals of a City that are not repaired in peace, will hardly be mended in a siege. Alexander having set his Army in battel-array, and finding a Souldier then mending his Armes; cashiered him; saying, That was a time of dealing blows, not of preparing weapons.

We are oft-times set upon, to the end that we may continually buckle unto us the whole Armour of God, prescribed by Paul, Ephes. 6.13, to 19. That we may be alwayes ready for the battel, by walking circumspectly, not as fools, but as wise, Ephes. 5.15. Therefore redeeming the time, because the dayes are evil. Vers. 16. For as those that have no enemies to encounter them cast their armour aside and let it rust, because they are secure from danger; but when their enemies are at hand, and sound the Alarum, they both wake and sleep in their armour, because they would be ready for the assault: So, if we were not often in skirmish with our enemies; we should lay aside our spiritual armour: but when wee have continual use of [Page] it; we still keep it fast buckled unto us; that being armed at all points, we may be able to make resistance, that we be not surpriz'd at unawars.

Neither would it be good for us at present, if we had not these enemies to stand in awe and fear of; but much more inconvenient in divers respects: as wise Scipio (that mirrour of wisdome) told some, who with no small joy avouched that the Common-wealth of Rome was now in safe estate, seeing they had vanquished the Carthaginians, and conquered the inhabitants of Pontus: Neither would he for that only reason have Carthage destroy'd; because it should hinder Rome from sleeping. Yea, God himself would have the Hitlites, Gargesites, Amorites, Canaanites, Peresites, Hivites, and Iebusites (strong and warlike Nations,) to be in the midst of Israel; lest Israel should sleep in sin, and want matter for exercise, fight, and conquest. Here may be felicity, with security: never; with safety. The time when the envious man did sowe his seed, was, whilest men were in bed. No servants more orderly use their masters talent, then those that ever fear their Masters sudden return. No Houshoulder more safe, than he who at every watch suspects the Thieves entring. Sampson could not be bound, till he was first got asleep: Wouldest thou not be overcome? be not secure. Fly from the works of darkness at a great distance, and consider as well the bitterness of what will follow, as the sweetness of a momentany pleasure: not unlike a Sir Thomas Moor. great personage of this Land, who said to his Lady, (offering him a bribe in behalf of a suppliant) Gentle Eve, I will none of your Apple: Yea, in vigilancy and watchfulness, imitate the Nightingale which sleeps with her brest upon a thorn for fear of the Serpent which continually studies her ruine. We would not willingly a Tempest should take us without our Cloaks. Seneca reports of Caesar, that he did quickly sheath the sword, but he never laid it off: the sight of a weapon discourages a Thief. While we keep our Iavelins in our hands, we escape many assaults, so that a Christians resolution should be like King Alfrids.

Si modò victor eras, ad crastina bella pavebas,

Si modò victus eras, ad crastina bella parabas.

If we conquer to day, let us fear the skirmish to morrow.

If we be overcome to day, let us hope to get the victory to morrow.

An assaulted City must keep a careful watch, or it will not long hold out: Yea, the provident Fen-man mends his banks in Summer, lest his ground be drowned in Winter. And we must so take our leaves of all afflictions, that we reserve a lodging for them, and expect their return. And so much the rather, because what hath been long expected falleth the easier: and evils precogitated, strike [...]ut weakly.

CHAP. 9. How it discovers whether we be true Believers or Hypocrites.

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6 SIxthly, that we may experimentally know our selves, and be known of others; whether we be true Believers, or Hypocrites.

First, our selves: divers play Alexander on the Stage, but few or none in the Field. Many can suffer Martyrdom in speculation, who, being put to it; cannot concoct a foul word. We are all valiant Souldiers, till we come to fight: excellent Philosophers; till we come to dispute: Good Christians; till we come to master our own lusts: but, it is opposition that gives the trial, when corruptions fight against the graces, and cause Argent to seeme more bright in a sable field. Many, while wealth lasts, are very honest men and square dealers, at least seem so: yea, they will maintain that all hardnesse is to be endured, rather then Conscience violated, or God offended: but fall they into poverty, and then that they may maintain themselves; they will lie, deceive, steal, prostitute their Chastity, sell their Consciences, and what not. Even Hazael before he met with an opportunity, could say, What? is thy servant a dog? And Balaam could brag, Though thou wouldest give me thine house full of gold, I would not, &c. Yet when it came to the triall, he did as bad for little or nothing: but, a man is indeed, what he is in triall. If with the Pome-citron, Limon, and Orenge-tree, we are alwayes green and fruitfull, Summer and Winter: if our souls shall like of Christ for a suitor, when we finde no other Ioynture but the Crosse; we are sure we are Christians.

2. That others may know us. A Souldier is best known in the front of a Battel: A Pilot in a storm: a nimble active man in a Race: and a Champion in the lists. How well the strings of an instrument are tuned and set, is best known when they are touched by the hand of a skilfull Musician. There must be differences amongst you, (saith Saint Paul) that the approved may be known, 1 Cor. 11.19. For, as Thrashing separates the straw: and Winnowing; the chaff from the Corn: So Persecution separates the Hypocrite from the company of beleevers, Luke 22.31. When a serving-man follows two men walking together, we cannot tell which is his master till they part: so when the Gospel and outward prosperity go together; it is hard to judge which is most respected. Our Churches are full (blessed be God:) but, come we not to please others, as the Poet made his Plays? or, as Simon Magus was christened for company? or, is it not more for fear of the Law, then for love of the Gospel? It is a great question, until persecution arising because of the Word, puts it out of question: but then is that of Claudius Taurinensis more then verified, They worship the dead Saints in a cold profession, while they worry the living in a cruel persecution: so that if the Bramble had been the King of Trees; the Vine could not have met with worse usage.

[Page]We all call our selves Christians? Why? it is an honourable thing to be so accounted: but who are such; is known onely where the power of godliness is in contempt: Where (as Saint Augustine speaks) a Christian in name will scoff at a Christian indeed: for Christ, (saith Nazianzen) is stoned by many that are called Christians, though no otherwise then the Heathen Images are called gods, as Iustine Martyr notes: or, as another hath it; many superstitiously adore the Crucifix, that are enemies to the Cross of Christ.

That Childe (saith old Simeon, meaning Christ) is appointed for a sign to be spoken against, that the thoughts of many hearts may be opened, Luke 2.34, 35. O how wicked men manifest their hatred and enmity against God and his people, so soon as Persecution ariseth, because of the Word ▪ Yea, it would put a wise man into an extasie; to think how prophane men in such times will rail upon those, whom one day they will wish they had imitated; as Iustin Martyr speaks.

But it's well enough: for, by this means, both the malice of Satan and the World are better known and avoided. Demetrius the Silver-smith resisted Paul, perhaps not so much for great Diana's sake, as the little Silver Shrines by which his gain came in. The carnal Capernaites followed Christ while he fed them, Iohn 6.26. Pamachius an Heathen could say to the Pope, Make me a Bishop, and I'le be a Christian.

Aygolandus (the better to make his peace with Charles the Great) would become a Christian, and be baptized: But when he came to the Court, where he saw at a table in a room, thirty poor people, (in mean habits, and at ordinary fare,) which the Emperour told him were the Servants of God; he replyed, That if God kept his servants so poorly, he would be none of his servant. Iudas can be content to bear the cross, so he may bear the bag: but, Iob will trust in God, though he kill him, Iob 13.15. and David in deepest distress or desertion, will hang on still, Psal. 43.5. Now, who will not say, Give me the Bird that will sing in Winter, and seek to my window in the hardest frost?

There is no trial of friendship but in adversity: he that is not ashamed of my bonds, not daunted with my checks, not alienated with my disgrace; is a friend for me: one dram of that mans love, is worth a world of inconstant formality: But, that friend is fals-harted, who observes me onely for his own ends; like those the Philosopher speaks of, who were not his friends, but friends to his wealth: or like him in Clemens, not his, but his riches kinsman. For these Wasps that make such Musick about the Gally-pot, shew, it was but the Honey they came for. And even the most hoggish Gadarens will worship Christ, during the spring-tides of Gods favours: not when they enjoy the light of his countenance, but when his steps drop fainess, and their Corn and Wine increaseth.

[Page]But alas, they are but bad works that need rewards to crane them up withall: for neither pain nor loss, much less, the censure of lewd persons; will trouble a well planted minde.

An Hypocrite, like a fresh-water-souldier, may be Sea- [...]ick in a calm: but, the sincere Christians stomach endures all weathers: great changes never change him: Neither the Kings favours, or honours, nor the Lions den, could make Daniel lose one dram of his integrity. Neither the preposterous affection of the Lycaonians, when they would deifie Paul and Barnabas: nor their devillish rage, when they go about to stone them; could procure either to yield one hairs breadth: and so of all the Martyrs; (that noble Army) whom neither the threatnings of fire, nor the fair and large promises of their cunning and cruel adversaries; could cause them to shrink from Christ.

Affliction trieth whether a man hath grace in his heart or no. Set an empty Pitcher (the resemblance of a wicked man) to the fire; it cracks presently; whereas the full (which resembles the Childe of God) will abide boiling: Gold embroidered upon Silk, if cast into the fire; loseth his fashion, but not his weight; Copper loseth his fashion and weight also. Persecution is the sword whereby our Solomon will try which is the true natural mother, which, the pretended. Afflictions are the waters where our Gideon will try whether we are fit Souldiers to fight the battel of Faith. A faithful Wife (said Bradford) is never tried so to be, until she be assaulted; nor a faithful Christian so approved, till proved by affliction. Peace and prosperity hides many a false heart, as the Snow-drift covers an heap of dung: but when affliction like Simeons sword, pierceth through the soul; then the thoughts of many hearts are discovered: then it appears plainly, that the love of Gods children was not meretricious, nor their obedience mercenary.

Many a man will do for another, that will not suffer for him: slight Stuff will shrink when it comes to wet [...]ing: counterfeit coin will prove dross when it shall be rubb'd on the test, or cast into the crusible. Behold, (saith the Angel to the Church of Smyrna) it shall come to pass that the Devil shal cast some of you into prison, that you may be tried, Revel. 2.10. Strong drink trieth the brain, and hard meat; the stomach. Gold and Silver are tried in the fire: men; in the furnace of adversity. As the furnace proveth the Potters Vessel; so do temptations try mens thoughts, Eccles. 27.5.

None but a regenerate heart can chuse rather to suffer affliction with the people of God, then to enjoy the pleasures of sin. An easie importunity wil perswade Orpah to return from a mother in law, to a mother in nature: from a toilsom journey, to rest: from strangers, to her kindred: from a hopeless condition, to likelihoods of contentment. A little intreaty will serve to move nature to be good to it self; but, to persist in actions of goodness, [Page] though tyranny, torment, death and hell stood in our way; this is that conquest which shal be crowned with glory. Nuture is like Glass, bright, but brittle: the resolved Christian, like Gold, which if we rub it, or beat it, or melt it, it will endure the test, the touch, the hammer, and still shine more orient, For Vertues, like the Stars, shine brightest in the night; and fairest, in the frost of Affliction.

But this is not all: for affliction will try and make known the truth and measure of each grace in particular. A temptation is like a question, that examines; what is in a man: As Balaam was tried and examined; whether he feared God, or loved the world most; when Balak told him, am not I able indeed to promote thee to honour. And Ioseph no lesse, when in the arms of his tempting Mistresse: but, the one; basely yields, and is cashiered for an hypocrite; the other comes off with an holy scorn, and God seals him chaste, with a probatus est.

2 Again secondly, Affliction is a notable means, to try whether we have faith or not. The house built upon the sand carries as good a shew as the house built on the Rock; and in a clear Sun-shine day glisters as gallantly: but, the windes and tempests, when they are up, will quickly shew the difference. Nothing is more easie then to trust God, when our Barnes and Coffers are full; And to say, give us our daily bread, when we have it in our Cubbords: But, when we have nothing, when we know not how, nor whence, to get any thing; then to depend upon an invisible bounty; This is a true and noble act of faith.

3 Thirdly & fourthly; what our wisdom and humility is. Plato being demāded how he knew a wise man; answer'd; When being rebuked, he would not be angry: and being praised; he would not be proud. Our disposition is never well known, untill it be crossed; nor did Proteus ever change shapes, till he was straightned and held fast. Magistracy and misery will soon shew what manner of men we be: either will declare us better or worse then we seemed. Indeed Prosperity (saith one) best discovers vice, but Adversity doth best discover Vertue: but he that is not good in both estates, would not be excellent in either: he who cannot bear honour with moderation, cannot bear contempt, with patience: whereas a true Moses can be a moderate favourite at Court: and, a well-contented Shepheard in the field, can turn and apply himself to any condition, and therewith be content, as Saint Paul was, Phil. 4.11.

5. Fifthly; what patience we have: The Sea, when it is calme weather, is as still and quiet, as any river: but let the windes once arise, and you shall soon see a difference; then appears nothing but raging & foaming out mire and dirt. And that we are indeed, which we are in temptation: for, can we not abide a drawing plaister, to drain away corrupt blood, and humours? much less can we finde ease in cutting off joynts and members, and pulling out eyes: which Repentance must do.

[Page]6 Sixthly, a man is made known whether he be feeble or strong by the provocation of an enemy: even calm tempers when they have been stirred, have bewrayed impetuousness of passion. And indeed, how shall a man shew his strength unless some burthen be laid upon his back? Now, he that overcometh his own anger (saith Chilo) overcometh a strong enemy: but he that is overcome by it, is a White-liver (saith Hermes) for wrath proceedeth from feebleness of courage, and lack of discretion, as may appear in that, Women are sooner angry then men: the sick sooner then the healthy: and old men, sooner then young. Again, it's nothing to endure a small trial or affliction: every Cock-boat can swim in a River, every Sculler sail in a calm, every man can hold up his head in ordinary gusts, but when a black storm arises, a tenth wave flows, deep calls unto deep: Nature yields, Spirit faints; Heart fails; Whereas grace is never quite out of heart; yea, is confident when hopes are adjourn'd, and expectation is delay'd.

7 Again, seventhly: How excellently was Iobs sincerity made known by Satans malice, when he brought forth those Angelical words! What? shall we receive good at the hand of God, and not receive evil? Job 2.10. When he stood like a Centre unmoved, while the circumference of his estate was drawn above, beneath, about him: when in prosperity; he could say, If my mouth hath kist my hand: and in adversity; The Lord giveth, and the Lord taketh, blessed be the Name of the Lord; he was not so like the wicked as they are like Dogs, that follow the meat; not the man.

8 Again, eighthly: God suffers us to suffer much, more especially to cry our perseverance, which is a grace so good and acceptable, that without it, there is nothing good, nor acceptable. The Spaniel which fawneth when he is beaten, will never forsake his Master: and Trees well rooted will bear all storms: The three Children walked up and down in the fiery flames praysing God: And a Blade well tried deserves a triple price. How did the Church of Pergamus approve her self! Yea, how was she approved of God which hath the sword with two edges; when she held out in her works, even where Satan dwelt and kept his Throne! I know thy works (saith God) and that thou keepest my Name, and hast not denied my faith, even in those dayes when Antipas my faithful Martyr was slain among you, where Satan dwelleth; yea, where his Throne is; and where some maintain the Doctrine of Balaam and the Nicolaitans, and teach that men ought to eat things sacrificed to Idols, and to commit fornication, &c. Revel. 2.13, 14.

But, how can I lay down my life for Chriss, when I cannot for his sake quietly disgest a few reproachful speeches? he will scarce hear blows for him; that will now quietly put up, and digest ill words.

Finally: Affliction, and Persecution, is both a Whet-stone, and a Touch-stone to each particular grace: It humbleth the spirits of the repentant, trieth the faith and patience of the sincere Christian; but hardeneth [Page] the hearts of the ungodly: for, wicked men grow worse after affliction, as water grows more cold after an heat; yea, like some Beasts; they grow mad with baiting: if crosses or losses rush in upon them; they fall to the language of Iobs wife, Curse God and die: or to that of the King of Israels messenger, Why should I serve God any longer? 2 Kings 6.33.

CHAP. 10. That it prevents greater evils of sin, and punishment to come.

7 SEventhly: the Lord by this evil of Chastisement for sins past; preventeth the evils of sin, and greater punishments for the time to come. The Lord (saith Elihu) correcteth man, that he might turn away from his enterprize, and that he might keep back his soul from the pit, and that his life should not perish by the sword. Job 33.17, 18. This salt doth not only preserve from corruption; but also eat out corruption. We are chastened of the Lord, (saith the Holy Ghost) that we might not be condemned with the world, 1 Cor. 11.32. If we be not chastened here; we shall be condemned hereafter: Erring souls be corrected that they may be converted: not, confounded. If Paul had not been buffetted by Satan and wicked men; he had been exalted out of measure, 2 Cor. 12.7. Pride is so dangerous a Poison, that of another poison there was confected a counterpoison to preserve him from it: God would rather suffer this chosen Vessel to fall into some infirmity, th [...]n to be proud of his singular priviledges. Lest I should be exalted above measure, through the abundance of Revelations; (there was the poison of Pride insinuating it self) I had a thorn in the flesh, the messenger of Satan to buffet me; There was the counterpoison or antidote which did at once make him both sick, and whole.

And this is no unusual thing with God, who in mercy doth so use the matter, that he cures one sin by another: how many proud men have been healed, by the shame of their uncleanness? how many furious men by a rash bloodshed? and so in many other cases: one Devil being used for the ejection of another

Yea, we gain strength by every new fall: for hence issues deeper humility, stronger hatred of sin, fresh indignation against our selves, more experience of the deceitfulness of our hearts, renued resolutions until sin be brought under, &c. 2 Cor. 7.11. The Lord sets some messenger of Satan and our lusts together by the ears, as the Egyptians against the Egyptians: that while two poisons wrestle, we may live. But, my purpose is to speak of affliction: not; sin. Bodily sickness (saith Saint Gregory) cleanseth away sins committed, and curbeth and hindreth those, that in health might have been committed. The flesh indeed is nourished by softness, but the spirit; by hardness: that is fed by delights and pleasures; this groweth by bitterness. And hereupon when a Religious man (as Ruffinus relates) prayed [Page] Iohn the Anchorite, to free him of a certaine Ague; he answered him, truly thou desirest to have a very necessary companion cast out of doors: for, saith he, as cloaths are washed with sope; so is the minde purified by diseases. And the same may be averred of all kindes of crosses: For, is it not commonly seen, that the pleasures of the body are the poisons of the soul? heap riches and honours upon an evil man: you do but minister wine to him that hath a Feaver, saith Aristotle: Honey to one oppressed with choler: and meat; to one troubled with morbus Cephaliacus, which, increaseth the disease, saith Plutarch. For as Noah was drunk with his own wine; so the cup of prosperity hath intoxicated many a soul: and God hath no worse servants in our Land, then they that can live of their Lands, and care for nothing else.

Commonly, where is no want; is much wantonness. And as we grow rich in temporals, we grow poor in spirituals. Nabal cannot abound, but he must surfet: Tertullus cannot be eloquent, but he must turn the edge of his wit against the Gospel. Many cannot have beauty, but they must love their faces more then their souls. We use Gods blssings, as Iehu did Iehorams messengers: David; Goliahs sword: We turn them against their owner and giver: and fight against Heaven with that health, wealth, wit, those friends, means, mercies that we received thence: abusing peace, to security: plenty; to ease: promises; to presumption: gifts; to pride: for commonly, so much the more proud, idle, secure, wanton, scornful, impenitent; by how much the more we are enriched, advanced, and blessed. And it is just with God to make us know what we had, by what we want; But I proceed:

The enjoyment of the Worlds peace might add to my content; but, it will endanger my soul: how oft doth the recovery of the body, state, or minde, occasion a Relapse in the soul? Turn but the Candle, and, that which keeps me in, puts me out. The younger brother shal not have all his portion, lest he run Riot. All the life of Solomon was full of prosperity, & therefore we finde, that Solomon did much forget God; but the whole life of David had many enemies, & much adversity: and therefore we see by his penitential Psalms, and others, that David did much remember God: And indeed if God did not often visit us, we should serve him as the women of Tartary do their husbands: who marry, if they be absent but twenty dayes. But the fire of correction, eats out the rust of corruption. And as Vineger with its sharpness, keeps flowers from corrupting: so their malice keeps our souls from festering. Bees are drowned in Honey, but live in Vineger. Now if sweet meats breed surfets, it is g [...]od sometimes to taste of bitter: it is good somwhat to unlade when the Ship is in danger by too liberal a ballast. I will tell you a Paradox: (I call it so because few will believe it, but it is true) many are able to say, they have learned to stand; by falling: got [Page] strength; by weakness. Tho burnt Childe dreads the fire: and a broken bone well set, is faster ever after. Like Trees, we take deeper root; by shaking: And like Torches, we flame the brighter for bruizing and knocking. God suffered Satan to spoil Job of his substance, [...]ob him of his Children, punish him in his body; Yet mark but the sequel well; and you shall finde, that he was crost, with a blessing. As the Physician, in making of Treacle or Mithridate for his Patient, useth Serpents, Adders, and such like poison, that he may drive out one poison with another; Even so our spiritual Physician is pleased to use the malice of Satan, and wicked men, when he tempereth us the cup of affliction, that hereby he may expel one evil with another; Yea, two evils with one; namely, the evil of sin, and the evil of punishment; and that both temporal and eternal.

Perhaps this byting plaister burneth thee, but it healeth thee. He suffers us to be afflicted, because he will not suffer us to be damned; such is the goodness of our heavenly Father to us, that even his anger proceeds from mercy; he scourgeth the flesh, that the spirit, may be saved in the day of Iesus Christ, 1 Corinthians 5.5. Yea, Ioseph was therefore abased in the dungeon, that his advancement might be the greater. It is true, in our thoughts we often speak for the flesh, as Abraham did for Ishmael, O that Ishmael might live in thy sight! No, God takes away Ishmael and gives Isaac: he withdraws the pleasure of the flesh; gives delight to the soul: crossing us in our wils, that he may advance our benefit. As it fared with Manasses, whose Chain was more profitable to him then his Crown. The man sick of a burning Feaver, cries to his Physician for drink; he pities him, but does not satisfie him he gives him proper Physick, but not drink. A man is sick of a Pleurisie; the Physician lets him blood, he is content with it; the arm shall smart to ease the heart. The cov [...]tous man hath a pleurisie of riches: God lets him blood by poverty: let him be patient; it is a course to save his soul.

But we are so sensual, that no reason can prevail: We are sorry to lose the proper cause of our sorrow: we are like whining children, that will not stay until their Milk be cold; but must have it, though they be scalded with it. Yea, it fares with many, as with the Mother of Nero: let them be damn'd, so they may be dubb'd. But our Heavenly Father will do us good; though we desire the contrary: Wherefore if he scourge us any way; so we bleed not: on till we bleed; so we faint not: or till we even faint, so we perish not; let us be comforted: for if the Lord prune his Vine, he means not to root it up: if he ministers Physick to our souls; it is because he would not have us die in our sins: all is for salvation. What if Noah were pent up in the Ark; sith he was safe in it: what if it were his Prison; sith it was his Fort against the waters.

[Page]I might illustrate the point, and make it plain by sundry and divers comparisons. We know one nail drives out another: one heat; another: one cold; another: yea, out of admirable experience I can witnesse it, that for most constitutions, there is not such a remedy for a cold in the head, or extream tendernesse, as a frequent bathing it (especially the temples) with cold water; I can justly say, I am twenty years the younger for it. Yea, one sorrow drives out another: one passion; another: one rumour is expelled by another: and though for the most part, contraries are cured by contraries; yet, not seldome will Physicians stop a lask with a purge: they will bleed a patient in the Arme; to stop a worse bleeding at Nose. Again, in some Patients they will procure a gentle Ague; that they may cure them of a more dangerous disease. Even so deals God with us: he often punisheth the worser part of man (saith Saint Hierome,) That is, the body, state, or name; that the better part, (to wit) the soul, may be saved in the day of judgement. Neither are chastisements any whit lesse necessary for the soul; then medicines are for the body: many a man had been undone by prosperity; if they had not been undone by adversity: they had perished in their souls; if they had not perished in their bodies, estates, or good names. It is probable, Naamans soul had never been cleansed; if his body had not been leprous: but, his leprous flesh brought him to a white and clean spirit: and though affliction be hard of digestion to the natural man; yet the sheep of Christ know; that to feed upon this salt Marsh; is the only preservative against the Rot: the experienced Christian knowes, that it is good for the soul, that the body is sometimes sick: and therefore to have his inward man cured; he is content his outward man should be diseased: and cares not so the sins of his soul may be lessened, though the soares of his flesh be increased. It is better (saith Saint Hierome) to have a sick stomack, then a grieved minde. Yea, he desires with Saint Austine, that God will send him any plague, rather then the plague of the heart.

And why is it not so with thee? I hope thou desirest thy souls safety above all; and thou knowest, the stomack that is purged, must be content to part with some good nourishment, that it may deliver it self of more evil humours. Of what kinde soever thy sufferings be; it is doubtlesse the fittest for thy souls recovery; or else God (the only wise Physician) would not appoint it. Now who would not be willing to bleed, when by that means an inveterate sicknesse may be prevented? Yea, it is a happy blood-letting which saves the life: which makes Saint Austine say unto God; Let my body be crucified, or burnt, or do with it what thou wilt; so thou save my soul. And another: let me swim a River of boiling brimstone; to live eternally happy: rather then dwell in a Paradise of pleasure; to be damned after death.

CHAP. 11. That it makes them humble.

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8 EIghtly, that we may have an humble conceit of our selves, and wholly depend upon God. We received the sentence of death in our selves (saith the Apostle) because we should not trust in our selves, but in God, who raiseth us up from the dead, 2 Cor. 1.9. When Babes are afraid; they cast themselves into the armes and bosome of their Mother. A Hen leading her chickens into the Sun; they fall a playing with the dust, she may cluck them to her long enough, they will not come: But when they see the Kite, then they come without calling ▪ and so it fares with Gods children, till afflictions come. The Prodigall never thought of his Father, till he wanted husks: The hemorrhoisse never made out to Christ, till all her money was gone. The widow that is left alone trusteth in God, saith the Apostle, 1 Tim. 5.5. who while she had an husband, leaned too much upon him. The poor man depends not upon the relief of others, untill he findes nothing at home. Till our means is spent, we are apt to trust in uncertain riches; but after, in the Name of the Lord, Zeph. 3.12. As a bore himself bold upon his forces, as being five hundred and fourscore thousand strong: till he was over-matcht with an Army of a thousand thousand Ethiopians: this made him cry, Help us O Lord our God, for we rest on thee, 2 Chron. 14.

God crosses many times our likeliest projects, and makes the sinews of the arme of flesh to crack; that being unbottomed of the creature; we may trust in the living God, who giveth us richly all things to enjoy, 1 Tim. 6.17.

The people of Laish, because they wanted nothing, would have businesse with no man, Iudg. 18.7. Where is no want, is much wantonness: and to be rich in temporals; hastens poverty in spirituals. The Moon is never eclipsed, but in the full: but the fuller she is, still; the more remote from the Sun. I thought in my prosperity (saith David) I shall never be moved, But thou didst hide thy face, and I was troubled, Then turned I unto thee, &c., Psal. 30.6, 7, 8. It is high time to humble them, that do not finde themselves to stand in need of God.

When a stubborn Delinquent, being committed, was no whit mollified with his durance, but grew more perverse then he was before; one of the Senators said to the rest, Let us forget him a while, and then he will remember himself: Loving Spaniels, the more they are beaten; the more tractable, and gentle do they appear, and apply themselves more diligently to their Masters call.

The Heart is so hot of it self, that if it had not the Lungs as Fannes to blow winde upon it, and kindely moisture to cool it; it would soon perish with the own heat: and yet when that moisture growes too [Page] redundant, it again drowns the Heart. Who so nourisheth his servant daintily from his Child-hood; shall after finde him stubborn. In prosperity we are apt to think our selves men good enough, we see not our need of God: but let him send the Cross; it confutes us presently, and shews us our nothingness. Even Saint Paul was sick of this disease: he began to be puft up until the Messenger of Satan was sent to take him down, 2 Corinthians 12.7. And Saint Peter, Matthew 26.33. Though all men should forsake thee; yet I will never forsake thee; bravely promised: but, Peter, the same night, sware I know not the man; cowardly answered. It is one thing to suffer in speculation, and another; in practice.

It is a wonder to see, how the best men may be mistaken in their own powers: When our Saviour propounds to Iames and Iohn, Are ye able to drink of the cup that I shall drink of? And to be baptized with the Baptism that I shall be baptized with? Out of an eager desire of the honour, they are apt to undertake the condition: and answer accordingly, We are able, Matth. 20.22. But, alas poor men! no thanks to them that they were able to run away, (as they did) when their Master was apprehended. For, God must give us his daily bread to feed us, and his daily breath to quicken us, or we quickly perish: yet how common is it for men to brag and crack of what they can do! yea, one that hath but a wooden head, and a leaden heart: how will he help it out with a brazen face, and a golden hand! for, being as great in pride, as he is small in desert: he will keep a do in an audacious masterliness, as if with Simon Magus he would bear down all with large proffers. But this cannot be so pleasing to nature, as it is hateful to God. Neither can there be a worse sign of ensuing evil, then for a man in a carnal presumption to vaunt of his own abilities. How justly doth God suffer that man to be foiled; purposely, that he may be ashamed of his own vain self-confidence!

When a great Prelate durst write, Ego et Rex meus, I and my King, the King subscribed in Act, Ego et servus meus, I and my slave: and quickly took down the main Mast of his Ambition: so will God do by all proud men, and make them know, that all their worthiness is in a capable misery: which he can soon▪do: for let him but make our Purses light, our hearts will soon grow heavy: at least, let him with that deprive us of his other blessings: we become as dust, coagulated, and kneaded into Earth by tears. And certainly, if God own such a man, he will quicken his sight with this Copris: Yea, he will leave him to himself, and let him fall into some foul sin, as he did Peter: And Saint Augustine is peremptory that it hath been profitable for proud men, to fall into some gross offence; for they have not lost so much by their fall, as they have got by being down. It is better to be humble under sin, then be proud [Page] of grace. Of the two, to be a Pharisee, is worse, then to be a Publican: to be proud of good Endowments, is worse then to have neither pride nor good Endowments. Yea, in this case; the party is not only bettered, but others learn Humility thereby: for who can do other then yearn, and fear; to see so rich and goodly a Vessel split, as David or Solomon was!

Again, it makes us pitiful, and compassionate to others: They (said Sophocles) are usually the most compassionate to others, who have suffered miseries themselves. And what saith that Tyrian Queen? Evils have taught me to bemoan; all that affliction makes to groan.

And lastly, the Devil hereby is cheated, who if he cannot beat us down to sin; will blow us up with pride: he will undermine us; if he cannot overthrow us: like a most cunning Wrestler, who, if he cannot crush a man to the ground with plain strength; he will lift him up, that he may give him the greater fall.

And nothing doth more advantage Satan then Pride: for first, a man shall never be a Proficient, that thinks himself already sufficient. Secondly, when he can poison our good works with Pharisaism; he makes us by over-valuing them; to lose them,

Confidence in God, doth only support us: without him we are like Vines unpropt, which on the Earth do crawle, And suppose a man is exempt from many vices; yet, he is not beholding to himself for it: Lord, saith Saint Augustine, thou hast forgiven me those sins which I have done, and those sins which only by thy grace I have not done: they were done in our inclination to them, and even that inclination needs Gods mercy, and that mercy he calls pardon. If we escape temptation; it is his mercy: if we stand in temptation; it is his mercy: if our wils consent not; it is his mercy: if we consent, and the act be hindred, it is his mercy: if we fall and rise again by repentance; all is his mercy. Neither are we sufficient of our selves, to think, much less to speak, least of all, to do that which is good, 2 Cor. 3.5. We have no good. we do no good; but we may, we must thank grace for it: which is all in all. Ye can bear no fruit (saith our Saviour) except ye abide in me: John 15.4. Yea, more expresly, without me can ye do nothing, Verse 5.

So that we cannot put too much trust in him, not too little in our selves. O God, let me ever be humbly dejected in the sense of mine own insufficiency: let me give all the glory to thee, and take nothing to my self, but my infirmities; lest it fare with me, as it did with that Armenian, Tigranes by name, who being encamped upon a Hill, with four hundred thousand men, and discovering the Army of the Romans, being not above fourteen thousand marching towards him: made himself merry with [Page] it, saying, Yonder men are too many for an Ambassage, and too few for a Fight: when before the Sun-set, he found them enough to give him the chase, with infinite slaughter. And pride seldome speeds better: especially if Hezekiahs heart be lift up, God will pull him down again.

By this time we see, that there is danger in being without dangers: that self-confidence is pride without wit: that the best mindes troubled yield inconsiderate motions: that as water violently stirred sends up bubbles; so the vanities of our hearts, and our most secret and hidden corruptions (as dregs in a glasse) shew themselves when shaken by an injury, though they lay hid before. And so the pride of man is beaten down, as Iob speaks, Iob 33.17. The sharp water of affliction quickens our spiritual sight. So proud are we by nature, that before we come to the trial, we think that we can repel the strongest assault, and overcome all enemies by our own power; but when we feel our selves vanquished and foiled by every small temptation, we learn to have a more humble conceit of our own ability, and to depend wholly on the Lord: as is set down, Deut. 8.2. & 13.3. to the end. We esteem our Inches, Elles; till, by triall of evils, we finde the contrary: but then alas, how full of feeblenesse is our body: and our minde of impatience? If but a Bee sting our flesh, it swels: and if but a tooth ake; the Head and Heart complain. How small trifles make us weary of our selves? What can we do without thee? Without thee, What can we suffer? If thou be not (O Lord) strong in our weaknesse; we cannot be so much as weak; we cannot so much as be. Yea, self-conceit, and desire of glory, is the last garment that even good men lay aside: Pride is the in most coat which we put on first, and which we put off last; but sore affliction will make us give all to him, of whom whatsoever we have, we hold. And we cannot ascribe too little to our selves, nor too much to him, to whom we owe more then we can ascribe.

Are we then molested with this guest? and would we be rid of him? return we when we smart, to him that smiteth us, and not think to gain by standing out: The Bird in the gin, the Fish upon the hook, the faster she strives, the firmer she sticks. The Childe under his Fathers rod, the more he struggles, the more stripes he gets.

God will not give his over, till he hath broken their stomacks, and made them kisse that rod, which the wicked bite: so, adding impatience to their impenitence, and passive disobedience to their active. And when he hath brought us to this, the greater submission, the more grace: if there be one hollow in the valley lower then another, thither the waters gather. And the more lowly we are in our own eyes, the more lovely we are in Gods: the more despicable in our selves, the more acceptable in him. O that we could be but as lowly, as we are unworthy. If then I be not humbled [Page] enough, let me want the peace or plenty I have: and so order my condition and estate, that I may want any thing, save my self.

CHAP. 12. How it makes them conformable unto Christ their head.

NInthly, that we may be conformable to Christ our head, and like our elder Brother, who was consecrated through afflictions, reviled, buffetted, spit upon, crucified, and what not? For the Scribes were against him, the Pharisees against him, the Rulers banded themselves against him, the Atheists against him, Herod and all the spitefull and envious Iews against him: whose birth was mean, whose life was contemptible, and whose death was ignominious. Yea, his Pallace was a Stable: his Courtiers; Beasts: his Chair of State; a Manger: his Royall robes; a few rags: No Bels ring, no Bonefires proclaim his brith through the populous streets: no great Ladies came to visit his Mother. And answerable to his ingresse into the world; was his progresse in it; and his egresse out of it. And we must suffer with him, that we may be also glorified with him, Rom. 8.17. When the Iewes offered Iesus, Gall and Vineger, he tasted it, but would not drink: he left the rest for his Church, and they must pledge him. Whosoever (saith our Saviour) beareth not his crosse, and commeth after me, cannot be my Disciple, Luke 14.27. For hereunto are ye called, saith Saint Peter, For Christ also suffered for us, leaving us an example, that we should follow his steps, 1 Peter 2.21. Again, The Disciple (saith Christ) is not above his Master; but whosoever will be a perfect Disciple shall be as his Master, Luke 6.40. Yea, Saint Paul made this the most certain testimony and seal of his Adoption h [...]re, and glory [...]fterwards; his words are these, having delivered, that the spirit of God heareth witnesse with our spirits, that we are the children of God: and [...]ving added, If we be children, we are also heires, even the heirs of God, and heirs annexed with Christ: if so be that we suffer with him, that we may also be glorified with him; making suffering as a principall condition annexed; which is as if he had said, it is impossible we should be glorified with him, except we first suffer with him, Rom. 8.16, 17. Whereupon having in another place reckoned up all priviledges which might minister unto him occasion of boasting; he concludeth, that what things were gain unto him, those he accounted losse for Christ, that he might know the fellowship of his sufferings, and be made conformable to his death, Phil. 3.10.

So that as he bare his crosse, before he wore his crown, and began to us in the cup of his Fathers displeasure: so we must pledge him our part, and fill up that which is behinde of his sufferings, Colos. 1.24.

Whence the Church (which is mysticall Christ, 1 Cor. 12.12.) is called Gods threshing-floor, Isa. 21.10. A Brand taken out of the fire, Zach. 3.2. [Page] compared to Noahs Ark, which was tossed to and fro upon the waves; to Moses Bush burning with fire, Exod. 3.2. to the stones of the Temple, which were first hewn in the Mountain, before set in the building: And set forth by that white Horse in the Revelation; that is ever followed and chased by the Red: Apoc. 6.2, 4. by the sacrifices of the Law, which were to pass the fire, ere accepted, Rom. 12.1.

So that there is no Heaven to be had without touching upon Hell coasts: as the Calendar tels us, we come not to Ascension-day, till the Passion-week be past. Suffering is the way to reigning: Through many tribulations must we enter into the Kingdom of Heaven, Acts 14.22.

And indeed, who would not be ambitious of the same entertainment, which Christ himself had? Godfrey of Boloigne refused to be crownd in Ierusalem with a Crown of Gold, because Christ his Master had in that place been crowned with a Crown of Thorns. It was told a poor Martyr in Queen Maries dayes for a great favour forsooth; that he should put his leg in the same hole of the Stocks that Iohn Philpot had done before. And yet thy sufferings, as they are nothing to what thy sins have deserved; so they are nothing to what thy Saviour hath suffered: for he endured many a little death all his life long, for thy sake; and at length, that painful and cursed death of the cross. To say nothing of the soul of his sufferings, which his soul then suffered, when he sweat clo [...]s of blood in the Garden.

Now why must we pledge our Saviour, and sill up the measure of his sufferings? Not, that Christs sufferings are incompleat: nor, to satisfie Gods justice for sin; for, that's done already, once for all; by him who bare our sins in his body on the Tree: the just suffering for the unjust, and indenting for our freedom; as the Articles of Agreement fi [...]ly and fairly drawn out by himself declare, Iohn 3.15, 16. and 18.8. And Gods Acquittance, which we have to shew under his own hand, Mat. 3.17.

Neither doth God afflict his Church for any delight he takes in their trouble: for he afflicts not willingly, Lament. 3.33. Ier. 31.20. Isa. 63.9. Nor yet to shew his sovereignty, Isai. 45.9. Rom. 9.29, to 24.

Nor, lastly, is it meerly for his own glory, without any other respect: but out of pure necessity, and abundant love to us; as, the Reasons both before and after, shew.

Again, by suffering; we become followers of our Brethren, who went before us. Brethren, (saith Saint Paul) ye are become followers of the Churches of God, which in Judea are in Christ Iesus, because ye have also suffered the same things of your own Countrey-men, even as they have of the Iews, 1 Thess. 2.14▪ It was the lot of Christ, and must be of all his followers, to do good, and to suffer evil. Wherefore let us be exhorted in the words of Saint Peter, to rejoyce in suffering, forasmuch as [Page] we with all the Saints, are partakers of Christs sufferings, that when his glory shall appear, we may be glad and rejoyce, 1 Pet. 4.13.

And what greater promotion can flesh and blood be capable of, then a conformity to the Lord of glory? Christ wore a Crown of Thorns for me; and shall I grudge to wear this Paper-cap for him? said Iohn Husse, when they put a Cap upon him that had ugly Devils painted on it, with the Title of Heresie. Never did Neck-kerchief become me so well as this Chain (said Alice Drivers) when they fastened her to the Stake to be burnt. And what said a French Martyr, when a Rope was pur about his fellow? Give me that Gold Chain, and dub me a Knight of that Noble Order.

CHAP. 13. That it increaseth their faith

10 TEnthly, because the malice of our enemies serves to increase our faith for the time to come, when we consider how the Lord hath delivered us formerly God hath delivered me (saith Paul) out of the mouth of the Lion, (meaning Nero) and he will deliver me from every evil work, and will preserve me unto his heavenly Kingdom, 2 Tim. 4.17, 18. When Saul tells David, Thou art not able to go against this great Philistine to fight with him, for thou art a boy, and he is a man of war from his youth; What saith David, Thy servant kept his fathers Sheep, and there came a Lion, and likewise a Bear, and took a Sheep out of the flock, and I went out after him and smote him, and took it out of his mouth, and when he rose against me, I caught him by the beard; and smote him, and slue him: so thy servant slue both the Lion and the Bear. Therefore, (mark the inference) this uncircumcised Philistine shall be as one of them; Yea, (saith he) the Lord that delivered me out of the paw of Lion, and out of the paw of the Bear, he will deliver me out of the hands of this Philistine, 1 Sam. 17.33, to 37. Observe how confidently he speaks.

That Tree is deepest rooted in the Earth, which is most shaken by the windes; and they weak usually, that are planted in pleasant Valleys: so the Tree of Faith the more it is shaken with the violent storms of trouble, the faster it becomes rooted by patience. Alexander being trained up in huge and mighty enterprizes; when he was to fight with men, and beasts, haughty enemies and huge Elephants; said, Lo, a danger somewhat equivalent to my minde. He can never be a good Souldier, that hath not felt the toil of a battel: Ease and plenty made Hannibal say, he brought men into Campania; but carried women out again. Yea, the more deliverances David had; the greater was his faith: for, after the Lord had delivered him often out of extream exigents, namely, from this great Goliah, the cruelty of Saul, the unnatural insurrection of Absalom, and the unjust curses of Shimei, he was able to say, I trust in God, neither will I fear what fl [...]sh can do unto me, Psal. 56.4. And in Psal. 3. I will not be afraid for [Page]ten thousand of the people that should beset me round about, Vers. 6. And in Psal. 18.29. By thee I have broken through an host, and in thy Name I will leap over a wall. His experience had made it so easie to him, that it was no more then a skip or jump. We men indeed therefore shut our hands, because we have opened them; making our former kindnesses arguments of sparing afterwards: but contrarily, God therefore gives, because he hath given; making his former favours arguments for more: It is Davids onely argument, Psal. 4. Have mercy upon me (saith he) and hearken unto my prayer, Why? Thou hast set me at liberty, when I was in distresse, Vers. 1. I might likewise here shew from 2 Chron. 20.29. Phil. 1.12, 13, 14. how the delivering of some increaseth the faith of others: but I passe that.

That we may live by faith, and not by sense; he first strips us of all our earthly confidence, and then gives us victory, and not before: lest he should be a loser in our gain, his help uses to shew it self in extremity: he that can prevent evils, conceals his aid till dangers be ripe, and then he is as careful, as before he seemed connivent. Daniel is not delivered at the beginning of his trouble, he must first be in the Lions den, and then he findes it. Those three Servants, Dan. 3.26. are not rescued at the Ovens mouth: in the Furnace; they are. That is a gracious and well tried faith, that can hold out with confidence to the last: Like Abraham, who is said to hope against hope, Rom. 4.18. which, with God, is a thing much set by: Yea, such he accounts his Champions, and Worthies. Whence it is, many are trained up in trouble all their dayes, as it fared with David: for as a Beare came to David after a Lion: and a Giant; after a Beare: and a King after a Giant: and Philistines; after a King: and all to make him more hardy and confident in his God; so, when they that are intended for Christs Champions, have fought with the Devil, and their own lusts; they shall fight with envy: when they have fought with envy, they shall fight with poverty: when they have fought with poverty; they shall fight with infamy: when they have fought with infamy; they shall fight with sicknesse: and after that; with death. Like a Labourer that is never out of work: and this not only proves; but mightily, improves their faith: And indeed, till we have been delivered out of a lesser trouble; we cannot trust God in a greater. Resembling that peasant, who would trust God upon the Land; but not upon the Sea: where should be but an inch-bord between him and death.

To hear a man in his best health and vigour, to talk of his confidence in God, and assurance of divine favour; cannot be much worth: but if in extremities, we can believe above hope, against hope; our hope is so much the more noble, as our difficulties are greater. For Iairus to believe that his sick daughter should recover; was no hard task: but Christ [Page] will scrue up his faith to believe she shall again live, though he sees with his eyes she is fully dead. When we are in heavy Agonies, and feel a very hell in our conscience; then to apprehend mercy: when with Ionas in the Whales belly, we can call upon God in faith, and see one contrary in another; in the very depth of Hell; Heaven: in the very midst of Anger; Love: When with the woman of Canaan, Matth. 15. we can pick comfort out of the reproachful name of Dog: and when nothing but war appears in Gods face; then by faith to pierce through all the thick clouds, and behold the sweet sun-shine of Gods favour, and grace in Christ; Heb. 11. 1. we are believers indeed.

And he, saith Saint Bernard, is to be reputed constant whose minde taketh fresh courage in the midst of extremities: Like the Palm-tree, which groweth so much the higher and stronger, and more fruitful; by how much the more weight it hath hanging upon it.

Not that the strongest faith is free from doubting: for, let a man look down from the top of the strongest steeple, admit the Battlements be bresthigh, and he is sure he cannot fall; yet a kinde of fear possesses him. And well is it for us, that our assurance is mixed with doubting: Since the one makes us live, as though there were no Gospel: the other; to die, as if there were no Law.

The Lion seems to leave her young ones, till they have almost kill'd themselves with roaring and howling, but at last gasp she relieves them, whereby they become the more couragious. When the Prophet could say, Out of the depths have I cried unto thee; instantly follows (and not till then) the Lord heard me: the Lord saw him sinking all the while, yet lets him alone till he was at the bottom. Every main affliction is our Red-sea, which while it threats to swallow, preserves us: now when it comes to a dead lift, (as we say) then to have a strong confidence in God; is thankworthy. Hope in a state hopeless, and love to God under signes of his displeasure, and heavenly mindedness in the midst of worldly affairs and allurements, drawing a contrary way; is the chief praise of faith: to love that God who crosseth us, to kiss that hand which strikes us, to trust in that power which kils us; this is the honourable proof of a Christian: this argues faith indeed. What made our Saviour say to that woman of Canaan, ô woman, great is thy faith! but this; when neither his silence, nor his flat denial could silence her? Matth. 15. It is not enough to say, God is good to Israel, when Israel is in peace and prosperity, and neither feels nor wants any thing: but God will have us believe that he is good, when we feel the smart of the rod, and at the same time, see our enemies (the wicked) prosper. It best pleaseth him when we can say boldly with Iob, Though he kill me, yet will I trust in him, When our enemies are behinde us, and the Red-sea before us, then confidently [Page] to trust upon God; is much worth. When we are in the barren Wilderness almost famished, then to believe that God will provide Manna from Heaven, and water out of the Rock; is glorious: when with the three Children, we see nothing before us, but a fiery Furnace; to believe that God will send his Angel to be our deliverer, this is heroical, Dan. 3.20. And those which are acquainted with the proceedings of God, well know; that, cherishing ever follows stripes, as cordials do vehement evacuations, and the clear light of the morning; a dark night: yea, if we can look beyond the cloud of our afflictions, and see the sun-shine of comfort on the other side of it; we cannot be so discouraged with the presence of evil, as heartened with the issue. Chear up then, thou drooping soul, and trust in God, whatever thy sufferings be; God is no tyrant, to give thee more then thy load: and admit he stay long, yet be thou fully assured he will come at length. In thee do I trust (saith the Psalmist) all the day: He knew that if he came not in the Morning, he would come at Noon: if he came not at Noon, he would come at Night: at one hour of the day or other he will deliver me: and then, as the Calm is greater after the Tempest then it was before; so my joy shall be sweeter afterwards then it was before; The remembrance of Babylon will make us sing more joyfully in Sion. If then I finde the Lords dealing with me to transcend my thoughts; my faith shall be above my reason, and think, he will work good out of it, though I yet conceive not how.

CHAP. 14. That it increaseth their joy and thankfulness.

11 BEcause our manifold sufferings and Gods often delivering us, doth increase our joy and thankfulness, yea, make after-blessings more sweet; By this we have new Songs put into our mouthes, and new occasions offered to praise the Authour of our deliverance. When the Lord brought again the captivity of Sion; (saith David in the person of Israel) we were like them that dream, (meaning the happiness seemed too good to be true) Then were our mouthes filled with laughter, (saith he) and our tongues with joy, the Lord hath done great things for us whereof we rejoyce, Psal. 126.1, 2, 3, 4. And how could their case be otherwise; when in that miserable exigent, Exod. 14. they saw the Pillar remove behinde them, and the Sea remove before them, they looking for nothing but death? Is any one afflicted? I may say unto him as that Harbinger answered a Nobleman complaining that he was lodged in so homely a Room; You will take pleasure in it, when you are out of it: For the more grievous our exigent, the more glorious our advancement. A desire accomplished delighteth the soul, Prov. 13.19. We read how that lamentable and sad Decree of Ahashuerus, through the goodness of God, was an occasion exceedingly to increase the Iews joy and thankfulness, insomuch that [Page] (as the Text saith) the dayes that were appointed for their death and ruine, were turned into dayes of feasting and joy, and wherein they sent presents every man to his neighbour, and gifts to the poor, Esther 9.17, 22, to 28. And this joy and thankfulness was so lasting, that the Iews cease not to celebrate the same to this day. Gods dealing with us is often harsh in the beginning, hard in the proceeding, but the conclusion is alwayes comfortable. The joy of Peter and the rest of the Church was greater after he was delivered out of Prison by the Angel, Acts 12. And the joy of Iudith and the rest of Bethulia, when she returned with Holofernes head; then if they never had been in distress, Iudith 13. The Lord deprives us of good things for a time, because they never appear in their full beauty, till they turn their backs and be going away. Again, he defers his aid on purpose to increase our desires before it comes, and our joy, and thankfulness when it is come: to inflame our desires, for things easily come by, are little set by: to increase our joy, for that which hath been long deteined; is at last more sweetly obteined: What (think we) did he that was born blinde think, when his eyes were first given him▪ How did he wonder at Heaven & Earth, the strange & goodly varieties of all the Creatures, and chearfulnes of the light! every thing did not more pleas, then astonish him. Lastly, our thankfulness: for, suddenly gotten; suddenly forgotten: hardly gotten; hardly forgotten: Philoxenus was wont to say, it wil taste sweeter, if it cost me sweetly. We love that dearly, that cost us dear. As Mothers love their children, more tenderly then Fathers; because they stood them in more, Abrahams childe at an hundred years of age, was more welcome then if he had been given at thirty: And the same Isaac had not been so precious to him, if he had not been as miraculously restored, as given; his recovery from death made him more acceptable: The benefit that comes soon and with ease, is easily contemned: long and eager pursuit endears any favour: The Wise men rejoyced exceedingly, to finde the Star: The Woman to finde her piece of Silver: The Virgin Mary, to finde her and our IESUS: CHRIST, alwayes returns with increase of joy: He may absent himself for a time, but he intends it only as a preparative; to make us relish that sweet food the better: he may keep us fasting, but it is on purpose, that our trial may be perfect, our deliverance welcome, our repentance glorious ▪ Yea, the delivering of some, increaseth the joy of others, and causeth them to praise God for, and rejoyce in their behalf that are delivered, Acts 12 14. We never know the worth of a benefit so well, as by the want of it: want teacheth us the worth of things most truly. Contraries are the best Commentaries upon each other, and their mutual opposition; is the best exposition. Oh how sweet a thing is peace to them that have been long troubled with wars and tedious contentions! The thunder of the Cannon, is the best Rhetorick to commend [Page] it to us. How sweet is liberty to one that hath been long immured within a case of walls! A very Bird, never chants it so merrily, as when she is is got loose into the open air, having been long encaged. How dear a jewel is health to him that tumbles in distempered blood! For then only we begin to prize it, when we have lost it. Let a man but fast a meal or two, ô how sweet is brown bread! though it would not down before. Yea, when Darius in a slight, had drunk puddle water, polluted with dead carcaces; he confest never to have drunk any thing more pleasant: the reason was, he always before used to drink ere he was a thirst. We are never so glad of our friends company, as when he returns after long absence, or a tedious voyage. The nights darkness makes the light of the Sun more desirable; and brings of it Letters of commendations. A calm is best welcome after a tempest, &c.

Yea, what serves others sorrows for, but to increase our joy and thankfulness? Thou hast eyes; ask the blinde, whether that be not a blessing? Thou hast ears, ask the deaf, whether that be not a great blessing? Thou hast a tongue; what thinks the dumbe of that? Thou hast feet, hands, health, liberty, life, reason, &c. is all this nothing? Yea, others bleed; we sleep; others beg, we abound: others starve, we surfet: others groap in the dark, our Sun still shines: and shall not we rejoyce and be thankful? Bless (saith our Saviour) when ye are cursed: and shall not we bless, when thus blessed? Yet wo is me, we forfeit many of Gods favours, for not paying that easie Rent of thankfulness: like those nine, Luk. 17.12, to 19. we are more apt to pray, then to give thanks: because we are more sensible of our own wants, then of Gods glory. We can open our mouthes when we want any thing, either to pray, or at least to murmur: and why should not our thanksgivings, be as frequent as our blessings are? The L [...]pers voice was not more loud in his suit, then in his thanks. It were happy for us Christians, if we could but learn of this Samaritan.

And thus we see, that good things then appear of most worth, when they are known in their wants: When we have lost those invaluable comforts which we cannot well be without; the minde hath time to recount their several worths: and the worths of blessings appear not till they are vanisht.

No wonder then that our estates and conditions are so variable, like the face of the Heavens, or the Sea; or like the weather about Michaelmass, which is now fair, and presently again foule; or rather the hard Winter, which for one fair Sun-shine day, hath oftentimes ten, [...]oul: For God sees that it is very good for us: for as seeds that are deepest covered with snow in Winter, flourish most in the Spring, or as the winde, by beating down the flame, raiseth it higher, and hotter: and as when we would have some fires flame the more; we sprinkle water upon them: even so when the Lord would increase our joy and thankfulness, he allayeth it [Page] with the tears of affliction: misery sweetneth joy; yea, the sorrows of this life shall (like a dark veil) give a lustre to the glory of the next; when the Lord shall turn this water of our earthly afflictions into that wine of gladness, wherewith our souls shall be satiate for ever. We deceive our selves to think on earth, continued joys would please; Plenty of the choicest daintie is no dainty. When Pearls grew common at Rome, they wore them on their shoes, and they had much ado to save themselves out of the dirt, as Tertullian speaks. Nothing would be more tedious then to be glutted with perpetual jollities: were the body tied to one dish always, though of the most exquisite delicates that it could make choice of; yet after a small time, it would complain of loathing and satiety: and so would the soul; if it did ever Epicure it self in joyes. I know not which is the more useful: Ioy I may chuse, for pleasure; but adversities are the best for profit: I should without them want much of the joy I have. Well then, art thou vexed, persecuted, and afflicted by some cruel and malicious Saul? and is it grievous to thee for the present? Why, that which hath been hard to suffer, is sweet to remember: at last our Songs shall be louder then our cries.

CHAP. 15. How it increaseth their spiritual Wisdom.

12 OUr sufferings make us teachable, and increase in us spiritual Wisdom. He delivereth the poor in his affliction, and openeth their ear in trouble, Job 36.15. And again, He openeth the ears of men, even by their corrections, Job 33.16. We are best instructed, when we are most afflicted. Pauls blindness took away his blindness, & made him see more into the way of life, then could all his learning at the feet of Gamaliel. And what saith Naaman upon the cleansing of his Leprosie? Now I know there is no God in all the Earth, but in Israel. O happy Syrian that was at once cured of his Leprosie, and his misprision of God. The prodigal son regarded not his Fathers admonition, so long as he enjoyed prosperity: when we smart not; we believe not: & God is not feared; till felt: but that which makes the body smart, makes the soul wise. It is good for me (saith David) that I have been afflicted: that I may learn thy Statutes. We grow wise by evils, whereas prosperity besots us. Even to lose is some ways profitable; it makes a man wary. Yea, St. Basil calls want & penury, the inventor of all Arts: And St. Augustine, the Mistress of all Philosophy. The best wisdom is dearest bought: Algerius the Martyr could say out of experience, he found more light in the dungeon, then without in all the World.

The Scottish King, prisoner in Mortimers hole, learnt more of Christ, then in his Palace he could all his life. Gaspar Olevianus a Germane Divine sayes, I never learned how great God was, nor what the evil of sin was, to purpose; till this sickness taught me. There is a great deal of difference, saith Luther, between a Divine in outward pomp; and a Divine [Page] under the cross: neither could he understand some Psalmes, till he was in affliction: the Christs-cross is no letter, yet it taught him more learning then all the letters in the rowe. The cross opens mens eyes; as the tasting of honey did Ionathans. Yea, what will not affliction teach us when even the savagest Beasts are made quiet and docible with abating their food, and rest, or by adding of stripes?

That Beef-brain'd Fellow in Scaliger, had his eare bored with thunder: when nothing else would do it. Yea (saith Molineus) Bonifacius his silly reasons for the Popes Supremacy, did well enough, being propounded with a sword in the hand. Even as the Clay with Water, and the Iron with fire, are made pliable and apt to receive impression from the workman; even so when we are soaked in the floods of sorrow, and softened in the fire of affliction, we are aptest to receive the impression of Gods Law into our hearts, when he speaks unto us by his Ministers. If the Lord breaks us in pieces with the Plough of his Iustice, then let the Seedsmen (his Ministers) sow the seed of his Word; we shall receive it through the surrows of our eares, into the ground of our hearts, and grow up in wisdome, and saving knowledge. Or when the hard heart is grown'd to powder between the upper and the nether Milstone of the two Tables; it will see, and imbrace that counsel, which before it slighted. We heare, and read much, of the corruption of our natures, odiousness of our sins, necessity of a Saviour, sweetness of Gods love in Christ, &c. but we never fully apprehend these things, or taste how good the Lord is, till some sharp affliction comes. A man knows not where his house is ill covered t [...]ll Winter: Crosses are like pinching Frosts, that will search us: we learn to know our selves by that w [...] suffer.

Yea, Affliction so brings down our stomachs, that we can see even matter of thankfulness, where our former pride sound matter of complaining. And that which formerly had no more taste then the white of an Egg (viz. the glad tidings of the Gospel) is now such a spectacle of unspeakable mercy, as ravisheth our souls with admiration.

Many a good word is even spilt upon us, till God sets it on with his Rod: Naomi will not look home-ward, nor we Heaven-ward, till the Almighty have dealt very bitterly with us. Zippora falls presently to circumcizing her son, when she sees her husbands life lies upon it.

Were it not for temptations, we should be concealed from our selves: like the inchanted Ass in Lucian, which returned to his proper shape again when he saw himself in a Looking-glass. So long as we prosper, like those wives in Ieremy, Chap. 44.17, 18. We judge of things by their events, and raise our confidence according to the success we have: and so bless our selves, without being blest of God; like the Thief that applauded himself for merciful, because he had never kill'd any; and yet rather then lose a [Page] Ring, he would cut off the Travellers finger; but strong affections will give credit to weak reasons. O how blinde and partial are we, before affliction hath humbled us! even so stupid, that Narcissus-like, we are enamoured of our our own shadows: bragging, we discharge a good conscience, when indeed we discharge it quite away: and this righteousness in opinion, is almost the only cause of all unrighteousness.

Before want came, poverty was more contemptible then dishonesty: but now, it is disgraceful to none except Fools and Knaves. Then we could censure things indifferent, and pass by hainous crimes: now we are able to distinguish them, and so, judge righteous judgement. Before trouble came, we were either ungrounded in the principles of Religion, or unconscionable in the practice and by vertue of our mother-wit, could post and pass sin from our selves, unto some other; as Adam laid the fault upon Eve his wife, she upon the Serpent, and the Serpent upon God, Or excuse, or extenuate it: which (saith Fabius) is to double it.

As for original corruption, that never troubled us, which now we bewail as the Mother, and Nurse of all the rest: thinking it worthy our sighes, yea, of our tears, and not without need: it being the great wheel in the Clock, that sets all the wheels a moving: while it seems to move slowest. Though not one of a hundred taketh it sufficiently to heart: as not seeing the evil of it. But never did any truly and orderly repent, that began not here: esteeming it the most foul, and hateful of all, as David, Psal. 51.5. and Paul crying out of it, as the most secret, deceitful, powerful evil, Rom. 7.23, 24. And indeed, if we clearly saw the foulness, and deceitfulness of it, we would not suffer our eyes to sleep, nor our eye-lids to slumber, until a happy change had wrought these hearts of ours, (which by nature are no better then so many Sties of unclean Devils) to be habitations for the God of Iacob.

Apt we were to measure our own good by anothers want of it, and to sco [...]f at others infirmities: but now; other mens sins shall rather be the subjects of our grief, then of our discourse. Before fear of the law; shame of men, and such like base ends bare the greatest sway with us: yea, to please men, we could be like certain Pictures, that represent to divers beholders, at divers stations, divers forms: but now it is enough to regulate our thoughts, words and actions, that God seeth: and indeed where are brains; there needs no more. We read that Paphnutius converted Thais, and Ephron another famous Strumpet from uncleanness, only with this argument; That God seeth all things in the dark, when the doors are fast, the windows shut, the curtains drawn.

Before, too much devotion was made an argument of too little discretion: and mischief called vertue; when it was happy in the success: as with the Papists, the ostentation of the prosperity of their estate, is the best [Page] demonstration of the sincerity of their Religion: yea, and think also they have clipt the wings of prosperity (as the Athenians did the wings of Victory) that she cannot flie away. Before; we thought drinking and jovial company, the best receit to drive away sadness: but now, nothing like living well, as an Heathen hath confest. Once we thought Earth Heaven; but now we apprehend the World, and glory thereof to be (like a beautiful Harlot) a Paradise to the eye, a Purgatory to the soul.

Yea, he that before was indifferent in nothing but conscience, and no cause so bad, but he would undertake it for gain, or glory; & think it well done: As Satan prevails chiefly by deception of our reason, whereby we mistake vertue for vice, and vice for vertue: wherein he imitates Hannibal, who having overcome the Romans, put on their Armour, and so his Souldiers being taken for Romans, won a City by that policy: and to this purpose, what stone so rough, but he can smooth it? What Stuff so pitiful; but he can set a gloss upon it? Like a Bear, he can lick into fashion, the most mishapen and deformed lump: or like a Dog, heal any wound he can reach with his tongue: yea, what golden Eloquence will he whisper in our ear? What brazen impudence? What subtil shifts? What quaint qnircks? What cunning conveyances? What jugling, shuffling, and packing will he use, to make any sin feazable? (like the Hare, which if she dare not trust to her speed, she will try the turn;) and so on the contrary to discourage us in good; shewing each thing as it were in triangular Glasses among the Opticks, which will represent a way so foul, so deep, that 'tis impassable; as if it were all covered with Tapistry. But as he pleads now with Eloquence, so when he sees his time, he will speak with Thunder. Even such a man I say now, hath his eyes opened to discern good and evil, when God speaks, and when Satan; for Gods chastisements are pills made on purpose, to clear the sight: and vertue if it be clearly seen, moves great love and affection as Plato speaks. Yea, when to our cost, we can (Adam-like) see good from evill clearly; the subtile Serpent can deceive no longer: whereas before, we were easily deceived, and led away with the multitude, into innumerable errors. Yea, if the fish did know of the hook, or the bird did but see the net, though they have but the understanding of fishes, and birds; yet they would let the bait alone, fly over the net, and let the Fowler whistle to himselfe.

Thus Gods corrections, are our instructions: his lashes, our lessons: his scourges, our schoolmasters: his chastisements, our advertisements. And commonly the soul waxeth, as the body wayneth, & is wisest to prescribe, when the bones and sinews are weakest to execute: neither do we hereby become wise for our own souls good only, but affliction makes us wise and able to do others good also that are in any the like affliction. Blessed be God (saith [Page] Saint Paul) which comforteth us in all our afflictions, that we may be able to comfort them which are in any affliction, by the comfort wherewith we our selves are comforted of God, 2 Cor. 1.4. Yea, the whole Church, and every particular member thereof have their wisdom and knowledge improved, even by their greatest enemies. If Arrius and Sabellius had not vexed the Church; the deep mysteries of the Trinity had not bin so accurately cleared by the Catholike Doctors. Subtil Arguments well answered, breed a clear conclusion: Heresie makes men sharpen their wits the better to confute it; as Wormwood though it be bitter to the taste, yet it is good to clear the Eyes: yea, further, the very storms of persecution make us look to our Tackling; Patience: and to our Anchor; Hope: and to our Helm; Faith: and to our Card; the Word of God: and to our Captain; Christ: whereas security, like a calm, makes us forget both our danger and deliverer. Experience is the best Informer, which makes Martin Luther say, When all is done: tribulation is the plainest and most sincere Divinity. And another, most emphatically (shewing that knowledge is in many respects cumulative, aswel as original; like water, that besides his own spring-head, is fed with other springs and streams) That, Prayer, Reading, Meditation, and Temptations; make a Divine. So that to be altogether exempt from misery, is a most miserable thing.

CHAP. 16. How it increaseth their Patience.

13 BEcause the malice of our Enemies makes for the increase of our patience, We rejoyce in tribulation, saith Saint Paul, knowing that tribulation bringeth forth patience, Rom. 5.3. My Brethren, saith Saint James, count it exceeding joy when ye fall into divers temptations, knowing that the trial of your faith bringeth forth patience, Jam, 1.2, 3 Thus the malice of our enemies doth both prove and improve our patience: see it exemplified in Iob and David, whose practice doth most excellently confirm this point; you know Iob was not so miserable in his afflictions, as happy in his patience, Job 31.35, 36, 37. And David after he had been so many years trained up in the School of affliction, and exercised with continual sufferings from innumerable Enemies of all sorts; became a wonder of patience to all succeeding ages: as take but notice of his carriage towards Shimei, and you will say so; when this his impotent subject cursed and cast stones at him, and all his Men of War: called, him Murderer, wicked man, &c. he was so far from revenging it (when he might so easily) or suffering others; that you shall hear him make that an argument of his patience, which was the exercise of it: Behold my son (saith he) which came forth of [Page]my bowels, seeketh my life, how much more now may this Benjamite do it? 2 Sam. 16.11. The wickednesse of an Absalom may rob his Father of comfort, but shall help to adde to his Fathers goodnesse: it is the advantage of great crosses, that they swallow up the lesser. One mans sin cannot be excused by anothers: the lesser; by the greater: if Absalom be a Traitor, Shimei may not curse and rebel; but the passion conceived from the indignity of a stranger, may be abated by the harder measure of our own.

Indeed in the provocation of Nabal; he had his lesson to seek: but even that slip made him stand the faster afterward. And Paul being taken upon the sodain, reviled Gods High-priest: but he soon checkt himself for it, Acts 23.3, 5. A weak heart faints with every addition of succeeding trouble, perhaps is like that Maid in Scaliger, who swoonded at the sight of a Lilly: but the strong recollects it self, and is grown so skilful that it bears off one mischief with another. As in the Fable, ‘When the new and old Cart went together; the new made a creaking noise under the load, and wondred at the silence of the old: which answered, I am accustomed to these burthens, therefore bear them, and am quiet:’ So, what a degree of patience have some men attein'd unto? What a load of injuries can some Christians digest, that have been frequent in sufferings, and long exercised in the School of affliction? Not that they bear them out of baseness or cowardliness, because they dare not revenge; but out of Christian fortitude, because they may not: they have so conquered themselves, that wrongs cannot conquer them. Nay, we read of some Ethnicks that could say this of themselves. When Alcibiades told Socrates, that he could not suffer the frowardness and scolding of Xancippe, as he did: Socrates answered, but I can, for I am accustomed to it. And we read, that Aristides after his exile, did not so much as note them that were the cause of his banishment, though he were now advanced above them. Yea, Diogenes rather than want exercise for his patience; would crave alms of dead mens statues: for, being demanded why he did so, he answered, That I may learn to take denials from others the more patiently. Now, if we can therefore suffer, because we have suffered; we have well profited by our afflictions otherwise not.

To shew that there is nothing so hard and difficult, but may be atte [...]n'd to by use and custome; give me leave to clear it by some familiar instances. We know the custome of any hardship (whether it be labour, cold, or the like) makes it easie and familiar: you shall have a common Labourer work all day like a Horse, without once sweating, or being weary: Let a Scholar or Gentleman, but dig one quarter of an hour; you must give him leave to take breath all the day after: The face that is ever open, yea, the eye that is twice as much open as shut, is able perpetually to endure the coldest winde can blow; when as the rest of the parts would complain of [Page] the least blast that is cold: Let him that is next neighbour to the Belfrey, tell me, whether Ringing doth so molest his silent sleep now, as formerly. Yea, the fall of the River Nilus, which makes a new commer stop his ears; to the natural inhabitants, is not so much as heard. At Milton, neer Sittingborn in Kent, is (or lately was) one William Allen a Tailor, that eats between thirty and forty grains of Opium every day, the tythe whereof would kill him that is not accustomed thereunto; neither can he sleep (no, not live) without it: he began but with one grain, and so increased the quantity, as the operation and quality of it decreased. But this is nothing, for you have slaves in the Turkish gallies, that wil eat neer an ounce at a time, as if it were bread. Neither, in my judgement, is it less rare for men to drink a pottle or a gallon of the richest old Canary every day, as is usual with some of our Sack-drinkers, and Good-fellows; without the least inflammation: it hath no other operation in them than a cup of six hath with me, or hath had with them in diebus illis.

To conclude, as that Girle which Aristotle writes of, being nursed with poison in her infancy, lived with it after, as we do with meat: and as that young woman at Cullen in Almain, who was frequently seen picking Spiders off the wall, and eating them, digested the same into nourishment, as Albert an eye-witness affirms. And as Mithridates, by his accustomed eating of poison, made his body unpoisonable. So the Godly, notwithstanding they are by nature as a wilde Ass-colt, as Zophar speaks, Iob 11.12. Yet, by their frequent and accustomary suffering of injuries, these wilde Asses are made tame, and the ablest to carry burthens of any creature: yea, though they were once as fierce and cruell as Wolves, Leopards, Lions and Bears; and as mischievous as Aspes and Cockatrices; yet Christ will so change their natures, partly by his Word, and partly by his rod of affliction, that they shall now be as apt to suffer evill, as they have been to offer it: What else means the Prophet? when he tels us that the Wolfe shall dwell with the Lambe, and the Leopard with the Kid, and the Lyon with the Calfe, so that a little childe shall lead them: that the Cow and the Beare, and the Lion and the Bullock shall eat straw together, that the sucking childe shall play upon the hole of the Aspe, and the weaned childe shall put his hand upon the Cockatrice hole, Isa. 11.6. and so forward.

And so you see, that according to the ancient Proverbial speech, Use makes perfectness; and that custom is not unfitly called a second, or new nature. Wouldest thou then attein to an unconquerable patience, & be able to undergo great trials hereafter? accustom thy self to a silent suffering of thy present and smaller griefs, tongue-provocations, and the like. If, with Milo, thou shalt take up a Calf, some small crosse; and enjoyn thy self to carry the like every day a little; in process of time thou shalt be able to carry an Oxe, the strongest and biggest affliction can come. For nothing [Page] is miserable, saith Seneca, which once custom hath made natural. Familia [...]rity even with Lions, takeh away the fear of them: and the being used t [...] Tempests, giveth heart and courage to endure them: whereas any new disaster is tedious and irksom to the unexperienced: but hard occurrences fall heavy upon them, for that the yoak is most cumbersome to a tender neck.

An end of the first Part; fitted, and parted for the penurious: who usually offer for a considerable Book; the price of a Ballad.

The Second and Third follows: for their sakes; that are more generous and ingenious.

§

Pag. 15. line 40. for them read then. Page 49. line 35, for repentance read recompence.

THE VICTORY OF PATIENCE: Extracted out of the choysest Authors Ancient and Modern; both Holy and Humane. Wherein are a multitude of rare Examples, necessary to be read of all that any way suffer Tribulation.
The Fourth Impression.

[Page]

By R. YOUNGE Florilegus.

Imprimatur, THO. GATAKER.

HAving shewn in the former Part, the severall Reasons, why God suffers the best of his Children to be afflicted; with the manyfold benefits and advantages they make thereof. I shall in this second Part, shew the Reasons, why the godly are so patient in their sufferings.

Reasons of Patience.

CHAP. XVII. That the godly are Patient in suffering of wrongs, because innocent.

NOw that some may be perswaded to make this use of their sufferings, and that we may also put to silence the ignorance of others; (foolish men who are mistaken in judging of this matter, supposing it a base thing to suffer injuries unrevenged) see the Reasons which deservedly make Gods children so patiently to suffer wrongs that the men of the world never dream of: And how, through the study of vertue and Christian prudence, they make the servile passions of their mindes (fear and anger) subject to the more worthy faculties of their souls, reason and understanding.

We bear their reproaches and persecutions patiently, Either in regard of

Our Selves.

Our Enemies.

Our Selves and our Enemies.

Our Enemies and Others.

GOD.

CHRIST and the Saints.

[Page]In regard of our selves,

1 Because We are innocent.

2 Because It is more laudable to forgive, than to revenge.

3 Because Suffering is the only way to prevent suffering.

4 Because Our sins have deserv'd it, and a far greater affliction.

5 Because Our sufferings are counterpoysed and made sweet, with more than answerable blessings.

6 Because Our patience brings a reward with it.

First, They bear the slanders and reproaches of wicked men patiently, for that they are false, and so appertain not unto them. Socrates being rayled upon, and called by one all to naught, took no notice of it; and being demanded a reason of his Patience, said, It concerns me not, for I am no such man. Diogenes was wont to say when the people mockt him, They deride me, yet I am not derided; I am not the man they take me for. This reason is of more force from the mouth of an innocent Christian. If a rich man be called poor, or a sound Christian, an hypocrite; he slights it, he laughs at it, because he knoweth the same to be false, and that his Accuser is mistaken; whereas, if a Begger be called bankrupt; or a dissembler, hypocrite; he will wince and kick, and be most grievously offended at it. Yea, as soares and ulcers are grieved, not only at a light touch, but even with fear and suspition of being touched; so will an exulcerate minde, saith Seneca. And as small letters offend bad eyes; so least appearances of contradiction will grieve the ill affected ears of guilty persons, saith Plutarch. For, let mens tongues, like Bells, give but an indefinite, and not a significant sound, they imagin them [...]o speak and mean, whatsoever their guilty consciences frame in the fancie, and whisper in the ear: which are those evil surmises of corrupt mindes, the Apostle taxeth, 1 Tim. 6.4. When like Caius the humanist, one thinks every word spoken, tends to his disgrace; and is as unwilling to bear, as forbear reproaehes. But where the conscience is clear, the case is altered. Marius was never offended with any report that went of him, because if it were true, it would sound to his praise; if false, his life and manners should prove it contrary. And indeed, the best confutation of their slanders, is not by our great words, but by our good works. Sophocles being accused by his own children, that he grew Dotard, and spent their Patrimonies idly; when he was summoned, did not personally appear before the Magistrates, but sent one of his new Tragedies to their perusall, which being read, made them confesse, This is not the work of a man that dotes. So against all clamours and swelling opprobries, set but thine innocency and good life, thou needest do no more. 'That body which is in good health, is strong, and able to bear the great storms and bitter cold of Winter, and likewise the excessive and intemperate heat of the Summer; but with a crazie and distempered body, it is far otherwise: Even so, a sound heart, and cleer conscience, will abide all tryals: in prosperity it will not be lifted up in adversity, it will not be utterly cast down: whereas, the corrupt heart and festered conscience, [Page] can endure nothing; even a word, if it be pleasing, puffs him up with pride; if not, it swels him with passion. A guilty conscience (like Glasse,) will sweat with the least breath, and like a windy iustrument, be put out of tune with the very distemper of the aire: but when the soul is steeled with goodnesse, no assaults of evil can daunt it. I more fear what is within me (sayes Luther) then what comes from without: The storms and wind without, do never move the Earth; only Vapours within, cause Earthquakes, Jam. 4.1. No greater sign of innocency when we are accused, than mildnesse, as we see in Ioseph, who being both accused and committed for forcing his Mistresse, answered just nothing that we can read of, Gen. 39.17, 18. And Susanna, who being accused by the two Elders of an haynous crime (which they alone were guilty of,) never contended by laying the fault upon them, but appeals unto God whether she were innocent or no. (The History of Susanna, Vers. 42.43.) And Hannah, whose reply to Ely (when he falsly accused her of druukennesse) was no other, but, Nay my Lord, count not thine Handmaid for a wicked woman, 1 Sam. 1.15, 16. Neither is there a greater Symptome of guiltinesse, than our breaking into choler, and being exasperated when we have any thing laid to our charge; witnesse Cain, Gen. 4 9. That Hebrew which struck his fellow, Exod. 2.13, 14. Saul, 1 Sam. 20.32, 33. Abner, 2 Sam. 3.8. Ioroboam, 1 King. 13 4. Ahab, 1 King. 22.27. Amaziah, 2 Chron. 25.16. Vzziah, 2 Chron. 26.19. Herod the Tetrarch, Luk 3.19, 20. The men of Nazareth, Luk. 4.28, 29. The Pharisees Joh. 8.47, 48. And the High Priests and Scribes, Luk. 20.19, 20.

Sinne and falshood are like an impudent strumpet, but innocency and truth will veil themselves, like a modest Virgin, 2 Pet. 2.18. The more false the matter, the greater noise to uphold it: Paul is nothing so loud as Tertullus: The weakest cause will be sure to forelay the shrewdest counsell, or the lowdest Advocates: Errour hath alwayes most words, like a rotten house, that needs most props and crutches to uphold it. Simple truth evermore requires least cost, like a beautifull face, that needs no painting; or a comely body, which, any decent apparrell becomes. We plaister over rotten posts, and ragged walls; substantiall buildings are able to grace themselves. So that as sparks flying up, shew the house to be on fire, and as corrupt spittle shewes exulcerate lungs; so a passionate answer argues a guilty conscience. Why doth the Hare use so many doublings? but to frustrate the sent of the Hounds. And this is one reason why the former are compared to Sheep and Lambes (Emblems of innocency) which being harmed, will not once bleat, and the latter unto Swine, which will roar and cry if they be but toucht. But to leave these Swine, and return to the men we were speaking of.

A good Conscience is not put out of countenance with the false accusations of slanderous tongues: it throweth them off, as St Paul did the Viper ▪ unhurt. Iunocence and patience are two Bucklers sufficient to repulse and abate the violence of any such charge; the Brestplate of Righteousnesse; the brazen wall of a good conscience, feareth no such Canons. The Conscionable being railed upon, and reviled by a foul mouth, may reply as once a Steward did to his passionate Lord ▪ when he called him Knave, &c. Your Honour [Page] may speak as you please, but I beleeve not a word that you say, for I know my self an honest man. Yea, suppose we are circled round with reproaches, our conscience knowing us innocent, like a constant friend, takes us by the hand and cheers us against all our miseries. A good spirit, will be, as Simon to Christ, its Crosse-bearer. A just man saith Chrysostome, is impregnable, and cannot be overcome: take away his wealth, his good parts cannot be taken from him, and his treasure is above: cast him into prison and bonds, he doth the more freely enjoy the presence of his God: banish him his Countrey, he hath his conversation in Heaven: kill his body, it shall rise again: so he fights with a shadow that contends with an upright man.

Wherefore, let all who suffer in their good Names, if conscious and guilty of an enemies imputations, repent and amend: if otherwise, contemn them; own them not so much, as once to take notice thereof. A wicked heart, is as a barrtll of powder to temptation; let thine be, as a River of water. Yea, seeing God esteems men as they are, and not as they have been, although formerly thou hast been culpable; yet now thou mayest answer for thy self, as Paul did for Onesimus, Though in times past I was unprofitable, yet now I am profitable: and oppose to them that sweet and divine sentence of sweet and holy Bernard, Tell me not, Satan, what I have been; but, what I am, and will be. Or that of Beza in the like case; Whatsoever I was, I am now in Christ a New Creature: and that is it which troubles thee, I might have so continued long enough ere thou wouldest have vexed at it, but now I see thou dost envy me the grace of my Saviour. Or that Apothegme of Diogenes to a base fellow, that told him he had once been a forger of money; whose answer was, 'Tis true, such as thou art now, I was once; but such as I am now, thou wilt never be. Yea, thou mayest say, by how much more I have formerly sinned, by so much more is Gods power and goodnesse now magnified. As St Augustine hearing the Donatists revile him for the former wickednesse of his youth; answered, The more desperate my disease was, so much the more I admire the Physician. Yea, thou mayest yet strain it a peg higher, and say, the greater my sinnes were, the greater is my honour: as, the Devils which Mary Magdalen once had, are mentioned for her glory. Thus, if we cannot avoid ill tongues, let our care be, not to deserve them, and 'tis all one as if we avoided them. For, how little is that man hurt, whom malice condemns on earth, and God commends in Heaven! Let the World accuse me, so long as God acquits me, I care not.

CHAP. XVIII. That it is more laudable to forgive, than revenge.

2. BEcause it is more generous and laudable to forgive, than revenge. Certainly, in taking revenge, a man is but even with his enemy; but, in passing it over, he is superiour to him: for it is a Princes part to pardon: yea, quoth Alexander, there can be nothing more noble, than to do well to those that deserve ill. And St Gregory, It is more honor to suffer injuries by silence, than to overcome them by answering again. Princes use not to chide▪ [Page] when Embassadours have offered them undecencies, but deny them audience; as if silence were the way royall to correct a wrong. And certainly, he enjoyes a brave composednesse, that seats himself above the flight of the injurious claw: Like the Emperour Augustus, who though of a most tenacious and retentive memory, would forget wrongs, as soon as they were offered: Or Agathocles, Antigonus, and Caesar, who being great Potentates, were as little moved at vulgar wrongs, as a Lyon at the barking of Curres: yea, the Orator gives it as a high praise to Caesor, that he could forget nothing but wrongs, remember nothing but benefits; and who so truly noble as he that can do ill, and will not?

True, It is not rare to see a great man vex himself at the neglect of a peasant, but this argues a poor spirit: A true Lyon would passe it by, with an honourable scorn. You'l confesse then 'tis Princely to disdain a wrong: and is that all? No, forgivenesse, saith Seneca, is a valiant kinde of revenge: and none are so frequent in pardoning as the couragious. He that is modestly valiant, stirs not till he must needs, and then to purpose: Like the Flint, he hath fire in him, but it appears not, untill you force it from him: Who more valiant than Ioshna? and he held it the noblest victory, to overcome evil with good: for the Gibeonites took not so much pains in coming to deceive him; as he, in going to deliver them. And Cicero more commends Caesar for overcoming his own courage in pardoning Marcellus, than for the great victories he had against his other enemies. Yea, a dominion over ones self is greater then the Grand Signiory of Turkie. For as the greatest knowledge, is truly to know thy self; so the greatest conquest, is to subdue thy self. He is a wise man that can avoid an evil, he is a patient man that can indure it, but he is a valiant man that can conquer it. And indeed, for a man to overcome an enemy, and be overcome by his own passions, is to conquer a petty village with the losse of a large City. What saith a Father? Miserable is that victory wherein thou overcomest thine enemy, and the Divell in the mean time overcomes thee: thou slayest his body, the Divell thy soul Now we deem him to have the honour of the warre, that hath the profit of it. But as an Emperour said of the means prescribed him to cure his Leprosie (which was the blood of Infants) I had rather be sick still, than be recovered by such a medicine: so wilt thou in this case, if thou hast eithe [...] bowels or brains.

Yea, if the price or honour of the conquest be rated by the difficulty; then to suppresse anger in thy self, is to conquer with Hercules, one of the Furies: To tame all passions, is to lead Cerberus in chains: and to indure afflictions and persecutions strongly and patiently, is with Atlas to bear the whole World on thy shoulders, as saith the Poet.

It is no shame to suffer ill, but to do it: to be evil, we are all naturall disposed: to be holy and good, is the difficulty. Yea, every beast and vermine can kill: it is true prowesse and honour to give life and preserve it. Yea a beast being snarled at by a cur, will passe by as scorning to take notice thereof. I, but is it wisdome so to do? Yes, first, the ancient received opinion is, that the sinews of wisdome ▪ are slownesse of [...] [Page] None more wise then Salomon, and he is of opinion, That it is the glory of a man to passe by an offence, Prov. 19.11. We fools think it ignominy and cowardise, to put up the lye without a stab: a wrong, without a challenge: but Salomon, to whose wisdome all wise men will subscribe, was of another judgment; and to this of Salomon, the wisest heathen have set their seal: Pittacus the Philosopher holds, That, pardon is better than revenge, inasmuch as the one is proper to the spirit, the other to a cruell beast. And Demosthenes being reproached by one, answers, I will not strive with thee in this kinde of fight; in which he that is overcome is the better man. But, how Socrates, whom the Oracle of Apollo pronounced the wisest man alive, and all the rest of the Philosophers approved of it, both by judgment and practise; we shall have occasion to relate in the reasons insuing. No truer note of a wiseman than this; he so loves as if he were to be an enemy, and so hates as if he were to love again. We know a spark of fire falling upon a solid body, presently goes out, which falling upon combustible matter kindles and burns: Now as with fire, the light stuff and rubbish kindles sooner than the solid and more compact; so, anger doth sooner inflame a fool than a man composed in his resolutions. This the holy Ghost witnesseth, Eccles. 7. Be not thou of a hasty spirit to be angry; for anger resteth in the bosome of fools, vers. 9. So much fury, so much folly: the more chasing, the lesse wisdome.

Some have no patience to bear bitter scoffs; their noses are too tender to indure this strong and bitter Wormwood of the brain. Others again like tyled houses, can admit a falling spark unwarmed; it may be coals of Iuniper, without any danger of burning: Now, what makes the difference? the one hath a good headpiece, and is more solid, the other are covered with such light, dry straw, that, with the least touch they will kindle and flame about your troubled ears: and when the house is on fire, it is no disputing with how small a matter it came. I confesse, I finde some wise men extreamly passionate by nature, as there is no generall rule but admits of some exceptions: Even God himself, had particular exceptions, from his generall Laws: as the Cherubims over the Ark, was an instance against the second Commandment: the Israelites robbing the Aegyptians against the eight: the Priests breaking the Sabboth, Matth. 12.5. against the fourth: and Phineas killing Zimry, against the sixth, Numb. 25.8. And these, as they are more taken with a joy, so they tast a discontent more heavily: In whom Choler like fire in stubble is soon kindled, and soon out: for they are stung with a Nettle, and allayed with a Dock: being like Gun-powder, to which you no sooner give fire, but they fly in your face. And they say these hot men are the best natur'd: but I say; then the best are naught: And it is a strange fit that transformes a wise man (with Apulcius) into an Asse; yea, a Tyger. And others again, none of the wisest, who are free from being affected; And as they never joy excessively, so they never sorrow inordinately; but have together lesse mirth and lesse mourning; like patient Gamsters, winning and losing, are all one. But for the most part, it is otherwise. Yea, [...]atience is the Cousin german to frenzie. How oft have we heard men that [Page] have been displeased with others, tear the Name of their Maker in pieces?

And lastly, This of all others is the most divine and Christian-like revenge; witnesse our Saviour Christ, who by death, overcame death; as David cut off the head of Goliah, with his own sword: and even then tryumphed over his enemies, when most they seemed to tryumph over him, Col. 2.15. And the Martyrs, who are said by the holy Ghost, to overcome the great Dragon, that old Serpeut called the Divell and Satan, in that they loved not their lives unto the death, Rev. 12 11. Their conquering was by dying, not by killing: and, can the back of Charity now bare no load? are the sinews of Love grown so feeble? And holy David, who when he had Saul at his mercy, in stead of cutting off his head, as his servants perswaded him, only cut off the lap of his garment, and after thought that too much also. And at another time, when the Lord had closed him into his hands, finding him asleep in the Fort, in stead of taking away his life, as Abishai counselled him, he took away his Spear, and in stead of taking away his blood from his heart, he takes a pot of water from his head. That this kinde of revenge for a man to finde his enemy at an advantage, and let him depart free, is generous and noble, beyond the capacity of an ordinary man: you may hear Saul himself confesse, 1 Sam. 24.17, to 23. Again, when the King of Syria sent a mighty Host to take Elisha, and the Lord had smote them all with blindnesse, and shut them into Samaria; what doth the Prophet? slay them? No: indeed the King of Israel would fain have had it so, his fingers itcht to be doing: but Elisha commanded bread and water to be set before them, that they might eat and drink, and go to their Master, 2 King. 6.22. So a Christian truly generous, will omit no opportunity of doing good: nor do evil, though he have opportunity: for to may, and will not, is the Christians laud.

Which yet is not all, for besides that it is the most generous, noble, valiant, wise, divine and Christianlike revenge, to passe by and forgive injuries; our Saviour Christ, in whom is the fountain of all wisdome and knowledge, as all the senses are in the head, Zach. 4.12. allowes none for magnanimous, but such as together with forgiving, blesse those that curse them, and do good to such as hurt them, Matth. 5.44. The case of Moses, Steven, and many others; as I shall shew in Chapter 31. which is true generosity indeed. But how contrary is the opinion of the World, to the judgment of God, and the wisest of men concerning valour! For, should the greatest and gravost Divine in the Land preach this; our impatient Gallants would not beleeve, but that it consists in a brave revenge, and that an humble patience is an argument of basenesse, and that every wrong or disgracefull word, is quarrell just enough to shed blood. And lest there should want offences, or they give place unto wrath, as the Apostle adviseth, Rom. 12.19. they will strive for the way, or contend for the wall, even to the death: which proves them to be as wise as a wall, for they come short of the wisedom of beasts. Pliny tells us of two Goates (Mutianus being an eye-witnesse) which meeting on a straight and narrow bridge, that the one could not passe by the other ▪ nor turn aside to return back again: neither made his way by [Page] overturning the other, but the one lay down, that the other might go over him. I pray God their too much turning to the right hand before man, cause them not to be set at Christs left hand, with those Goates which are destined to everlasting fire. But certainly, if they amend not their course, God shall condemn them for invading his office, for vengeance is his, and that they call courage, he shall judge outrage.

Woe is me, into what unhappy times are we fallen, and how hath the devill blinded and bewitcht our Gallants; that the wretchedest and basest cowardise, should ruffle it out in the garb of valour; while the truly valiant passe for, and are reputed cowards. And how great is the corruption of mans heart, which is not ashamed of things shamefull; and yet ashamed of things wherein they ought to glory. Is this courage, to kill one another for the wall? as though either of their honours were of more worth then both their souls. Yea, suppose they overcome, is not this power of theirs the greatest infirmity? for whether they thus die or kill, they have committed murther; if they kill, they have murthered another; if they die, they have murthered themselves: Surviving, there is the plague of conscience: dying, there is the plague of torments: if they both escape, yet it is homicide, that they meant to kill. O that they would take notice of this, and lay it to heart!

But what's the reason of this their mistake? what makes them judge Iob a fool? and count David a coward? for their humble patience? this is the difference; there was the faith, and patience of the Saints; here is the infidelity, and impatience of sinners, whom the Devill hath bewitcht, to glory in their shame; or in plain English, a reprobate judgment is the only cause: for with them, every vertue is counted a vice, and every vice a vertue, as their own words witnesse: in nicknaming each vice and grace with opposite titles. But as when it was objected to a Martyr, that his Christ was but a Carpenters sonne; he answered, yea, but such a Carpenter as built Heaven and Earth: so we grant, we are Cowards, as they tearm us, but such cowards as are able to prevail with God, Gen. 32.26, 28. Exod. 32.10. And overcome the World, the Flesh, and the Devill, 1 Joh. 5.4. Gal. 5.24. 1 Joh. 2.14. which is as much valour and victory as we care for.

CHAP. XIX. That suffering is the only way to prevent suffering.

3. BEcause suffering is the only way to prevent suffering? Revenge being one of those remedies, which, not seldom, proves more grievous than the disease it selfe. When once Xantippe, the wife of Socrates, in the open street pluckt his cloak from his back; and some of his acquaintance counselled him to strike her: he answers, You say well; that while we are brawling and fighting together, every one of you may clap us on the back and cry; Hoe, well said, to it Socrates: yea well done Xantippe, the wisest of the twain. When Aristippus was asked by one in derision, where the great high friendship was become, that formerly had been be [...]ween him and Aeschi [...]es? he answers, It is asleep, but I will go and awaken it; and [Page] did so, lest their enemies should make it a matter of rejoycing. When Philip of Macedon was told that the Grecians spake evil words of him, notwithstanding he did them much good, and was withall counselled to chastise them; he answers, Your counsel is not good, for if they now speak evil of us, having done them good only; what would they then if we should do them any harm? And at another time, being counselled either to banish, or put to death one who had slandered him; he would do neither of both, saying, It was not a sufficient cause to condemn him: and for banishing, it was better not to let him stirre out of Macedoneia, where all men knew that he lyed; then to send him among strangers, who not knowing him, might admit his slanders for truth: better he speak where we are both known, then where we are both unknown. And this made Chrysippus, when one complained to him, that his friend had reproached him privately; answer, Ah, but chide him not, for then he will do as much in publike. Neglect will sooner kill an injury, than Revenge. These tonguesquibs, or crackers of the brain, will die alone, if we revive them not: the best way to have them forgotten by others, is first to forget them our selves. Yea, to contemn an enemy, is better then either to fear him, or answer him. When the Passenger gallops by, as if his fear made him speedy, the Cur followes him with open mouth and swiftnesse: let him turn to the brawling Cur, and he will be more fierce; but let him ride by in a confident neglect, and the Dog will never stir at him, or at least will soon give over and be quiet. Wherefore, when aspersed, labour as the eclipsed Moon, to keep on our motion, till we wade out of the shadow, and receive our former splendor. To vex other men, is but to prompt them how they should again vex us. Two earthen pots floating on the water, with this Inscription, If we knock, we crack; was long ago made the Emblem of England and the Low-Countreys. When two friends fall out, if one be not the wiser, they turn love into anger and passion, passion into evil words, words into blowes; and when they are fighting, a third adversary hath a fair advantage to insult over them both. As, have you not sometimes seen two neighbours, like two Cocks of the Game pick out one anothers eyes, to make the Lawyers sport; it may be kill them? As while Iudah was hot against Israel, and Israel hot against Iudah, the King of Syria smote them both. At least Sathan that common and arch enemy will have us at advantage. For as vain men delight when two Dogs, or two Cocks are a fighting, to encourage and prick them forward to the combate: Even so doth Satan deal with us; Controversies, like a pair of Cudgels, are thrown in by the Devill, and taken up by male-contents, who baste one another while he stands by and laughs. And we cannot please the Divell better: for as the Master of the Pit oft sets two Cocks to fight together, unto the death of them both; and then after mutuall conquest, suppeth perchance with the fighters bodies: Even so, saith Gregory, doth the Devill deal with men. He is an enemy that watcheth his time, and while we wound one another, he wounds and wins all our souls. Thus, like the Frog and the Mouse in the Fable; while men fight eagerly for a toy; the Kite comes (that Prince, and chief Foul that ruleth in the aire,) [Page] and snatcheth away both these great warriours. Or, like two Emmets in the mole hill of this earth, we fight for the mastery; in mean while comes the Robin-red breast and picks both up, and so devours them. But on the other side, by gentlenesse we may as much pleasure our selves. It is said of Aristides, when he perceived the open scandall which was like to arise, by reason of the contention sprung up between him and Themistocles, that he besought him mildly after this manner: Sir, we both are no mean men in this Common-wealth; our dissention will prove no small offence unto others, nor disparagement to our selves: wherefore good Themistocles, let us be at one again; and if we will needs strive, let us strive who shall excell other in vertue and love. And we read of Euclides, that when his Brother (in a variance between them) said, I would I might die if I be not revenged of thee; he answered again, Nay, let me die for it, if I perswade thee not otherwise before I have done: by which one word he presently so won his Brothers heart, that he changed his minde, and they parted friends. Milde words, and gentle behaviour may be resembled to Milk, that quencheth Wild-fire; or Oyl, that quencheth Lime which by water is kindled. And this was Davids way of overcoming, 1 Sam. 24. He whose Harp had wont to quiet Sauls frenzie, now by his kindnesse doth calm his fury, so that now he sheds tears instead of blood: here was a victory gotten, and no blow stricken. The King of Israel set bread and water before the host of the King of Syria, when he might have slain them, 2 King. 6.23. What did he lose by it? or, had he cause to repent himself? No, he did thereby so prevent succeeding quarrels, that as the Text saith, the bands of Aram came no more into the Land of Israel; so every wise Christian will do good to them that do hurt to him, yea blesse and pray for them that curse him, as our Saviour adviseth: neither is he a fool in it, for if grace comes (and nothing will procure it sooner than prayers and good examples) though before they were evil enemies; now they shall neither be evil, nor enemies. It was a witty answer of Socrates, who replied when one asked him, why he took such a mans bitter railing so patiently,; It is enough for one to be angry at a time. For if a wise man contend with a foolish man, saith Salomon, whether he be angry, or laugh, there is no rest, Prov. 29.9. whereas gentle speech appeaseth wrath, and patience bridleth the secret pratling of mockers, and blunteth the point of their reproach. Had not Gideon, Judg. 8. learned to speak fair as well as to smite, he had found work enough from the swords of Iosephs sonnes: but his good words are as victorious as his sword: his pacification of friends, better than his execution of enemies, Vers. 2, 3.

As it is not good to flatter or lye, no more is it in some cases, to speak the truth: we know the Asse and the Hound in the Fable, were both kild by the Lyon; the one for hi [...] slattery in commending the sweetnesse of his breath; the other for his plain dealing, when he affirmed, it had an ill savour; whereas the Fox, by pretending he could not smell, by reason of a cold he had got, saved his life.

Rage is not ingendred, but by the concurrence of cholers, which are easily produced one of another, and born at an instant. When the stone and [Page] the steel m [...]ets, the issue ingendred from thence is fire; whereas, the sword of anger being struck upon the soft pillow of a milde spirit, is broken. The shot of the Cannon hurts not Wool, and such like yeelding things; but that which is hard, stubborn, and resisting. He is fuller of passion than reason, that will flame at every vain tongues puff: A man that studies revenge, keeps his own wounds green and open, which otherwise would heal and do well. Anger to the soul, is like a coal on the flesh, or garment; cast it off suddenly, it doth little harm; but, let it lye, it frets deep. Wherefore saith one, their malice shall sooner cease than my unchanged patience. A small injury shall go as it comes; a great injury may dine or sup with me, but none at all shall lodge with me; for why should I vex my self, because another hath vexed me? That were to imitate the fool that would not come out of the Pound, saying, They had put him in by Law, and he he would come out again by Law: or Ahab, who because he could not have his will on Naboth, would be revenged on himself. As the mad-man tears his own hair, because he cannot come at his enemies: Or Thamar, who defiled her self, to be revenged of her Father in law Iudah. Or little children, who one while forbear their meat, if you anger them; another time, if you chance to take away but one of their gugawes, amongst many other toyes which they play withall, will throw away the rest, and then fall a puling and crying out-right: Or the Hedg-hog, which having laden himself with Nuts and fruits, if but the least Filberd chance to fall off, as he is going to disburden them in his store-house, will fling down all the rest, in a peevish humour, and beat the ground for anger, as Pliny writes: Or Dogs, which set upon the stone that hath hurt them, with such irefull teeth, that they hurt themselves more than the thrower hurt them; and feel greater smart from themselves, than from their enemy: which makes Archelaus say, it is a great evill, not to be able to suffer evill: And a worthy Divine of ours, I will rather suffer a thousand wrongs than offer one; I will suffer an hundred rather than return one; I will suffer many ere I will complain of one, and indeavour to right it by contending: for, saith he, I have ever found, that to strive with my superiour, is furious; with my equals, doubtfull; with my inferior, sordid and base; with any, full of unquietnesse. Satyrus, knowing himself cholerick ▪ and in that whirty of minde apt to transgresse; when he but suspected ill language from any, he would stop his ears with wax, lest the sense of it should cause his fierce blood to seeth in his distempered skin, And good reason; if not for wisdomes sake, yet for a mans own bodily healths sake: For the Emperour Nerva, by passionate anger got a Feaver that kild him. And the Emperour Valentinianus died by an eruption of blood through anger. And Vinceslaus King of Bohemia, in his rage of choler against his Cup-bearer, fell into a Palfie that killed him. Again, Caesar, although he could moderate his passions, having in that civil garboyl intercepted a Packet of Letters written to Pompey from his Favorites, brake them not open but burnt them immediately. And Pompey committed those Letters to the fire before he read them, wherein he expected to finde the cause of his grief. Both upon wise and mature ground, that they might not [Page] play booty against themselves, in furthering an enemies spite. And certainly if we well consider it, we shall meet with vexations enough that we cannot avoid if we would never so fain. We need not (like Cercion in Suidas) wrestle, or (with foolish Pannus) go to law with every man we meet. And yet some (as if they did delight to vex their own souls, like the Ethiopians, who, as Diodorus relates, lame themselves if their King be lame) will be very inquisitive to know what such a one said of them in private: but had they as much wit as jealousie, they would argue thus with themselves, Small injuries I would either not know, or not minde; or, knowing them, I would not know the Author; for by this I may mend my self and never malice the person.

I might go on, and shew you, that Greece and Asia were set on fire for an Apple: That, not a few have suffered a sword in their bowels, because they would not suffer the lye in their throats: As, how few of these Salamanders who are never well but when they are in the fire of contention, are long lived? Like Xenophilus, who as Pliny reports lived a hundred and five years without sicknesse: Whereas the Raven, the Elephant, the Hart and the Dove, which have no gall [Patient Christians] one of them outlive many of the other. And lastly, I might shew, that if we [...]uffer not here with patience, we shall suffer hereafter with grief; for the wages of anger is judgement, even the judgement of hell fire, Mat. 5.22. But two and twenty yards is enough for a piece.

CHAP. XX. That they bear injuries patiently, because their sinnes have deserved it, and a farre greater affliction.

4. HE suffers his enemies reproaches and persecutions patiently, because his sinnes have deserved it, and a farre greater affliction. David felt the spite of his enemies, but he acknowledgeth his sinne to be the cause, (2 Sam. 16.11.) and God the Author, Psal. 39 8. From which consideration he drawes this inference; I should have been dumb, and not have opened my mouth, because thou didst it, Vers. 9. and so goeth on: Remove thy stroak from me, for I am consumed by the blow of thine hand, Vers. 10. Whatsoever is the weapon, it is thy blow. Whence it hath alwayes been the manner of Gods people, to look up from the stone to the hand which threw it; and from the effect, to the cause. What saith Ioseph to his envious brethren that sold him into Aegypt? Ye sent not me hither, but God, Gen. 45.8. And Iob being robbed by the Sabeans, they being set on by Satan; doth not say, the Devill took away, or the Sabeans took away, but the Lord hath taken away, Job 1.21. And David speaking of his sonne Absoloms treason, I was dumb and said nothing; why? because it was thy doing, Psal. 39.9. And what, think you, was the reason our Saviour Christ held his peace and answered nothing, as the Text saith, but suffered his enemies, the Chief Priests, Scribes and Pharisees, and Pilate, to revile him, and crucifie him? but to approve the equity and justice of God the Author thereof: for, although it were blasphemy to say he was [Page] a sinner; yet taking upon him the sinnes of the whole world, he knew those sinnes had deserved as much, and therefore he is silent, Mat. 26.62, 63. It is true, other reasons are given, as that he answered nothing, because it was now his time to suffer, not to do; his work was now to be crucified, and not to be dignified: or, as another, he spake not a word to Herod, because Herod had taken away his voice in beheading Iohn Baptist; but this without doubt was the main reason. Even in like manner it is with the truly gracious; they being wronged, do not suffer rage to transport them, as it doth beasts to set upon the stone or weapon that hath hurt them, like little Children, who if they fall, will have the ground beaten: their false grief is satisfied with feigned revenge. But, they look higher, even to God that occasioned it. Or if they be angry, they turn their malice from the person which punisheth them, to the sinne by which and for which he came to have leave and power to punish them; and to themselves, for committing such sins. The cause of their suffering doth more vex them, than the things which they suffer: and they grieve more for the displeasure of God, than for the stripes of his displeasure. It is not the punishment, but the cause of it, makes them sorrowfull: And indeed, to speak home to every mans conscience, why are we patient or impatient? it is worth the noting, when sinne lyes light, then reproaches and contempt lye heavy, whereas if we truly feel the weight of sinne; all indignities will be as nothing. Or thirdly, In case they do return an answer, it is after the manner of Epictetus, who would not deny the sins his enemy taxed him with; but reproves his ignorance rather in that being unacquainted with the infinity of his crimes, he layes only two or three to his charge, whereas indeed he was guilty of a million. Or as Latymer was wont; who rejoyced when any objected indiscretion against him in his Sermons: saying he knew by that, that they could not object against the matter it self. Or according to Philip of Macedon his example, who would not punish Nicanor, although he openly spake evill of him; saying, when he heard thereof, I suppose Nicanor is a good man, it were better to search whether the fault be in us, or no: so no sooner shall an holy mans enemy accuse him of hypocrisie, pride, passion, covetousnesse, &c. but he will go to God, and accuse himself, and complain, I am so indeed; yea with Paul, I am the chief of all sinners, I am more vile than his termes can make me, and I much marvell my punishment is no greater then to hear a few ill and bitter words. And indeed one would think whatsoever is not pain nor sufferance (or admit it be pain and sufferance,) so long as it is not a curse but a crosse, may well be born without grumbling. What said that Gentleman in Athens to his friends? when Ashuerus came and took away half his plate, as he was at dinner with him, they admiring that he was not a whit moved thereat; I thank God, quoth he, that his Highnesse hath left me any thing.

Yea, suppose we lose all we have; our goods are furthest off us: and if but in these we smart, we must confesse to finde favour.

Or admit, they hurt our bodies, or kill us, which they may soon do if God but give leave; for our life (even the best of us) is but like a bubble, [Page] which boyes blow up in the ayre, and presently again blow into meer ayr. Caesar goes an Emperour to the Senate, is brought a Corps home again. What ever, I say, befals us, this would be our meditation; he that afflicted me for a time, could have held me longer; he that touched me in part, could have stricken me in whole: he that laid this upon my body, hath power to lay a greater Rod both upon my body and soul, without doing me the least wrong.

That all crosses and curses, temporall, spirituall and eternall, even from the pains of the damned, to the very Itch, as Moses sets down, Deut. 28.27. are deserved, and come not upon us against equity (equity I say in respect of God, not in respect of men; they come from a just Author, though from an unjust instrument,) And that sinne is the ground of all our griefs, the source of all our sufferings, wickednesse the root of our wretchednesse: that we are disciplin'd, is from our defects; is a truth undeniable appears plainly: for, first God affirms it, Deut. 28. Isa. 57.17. Hos. 13.9. Jer. 30.15. and 4.18.

Secondly, His servants confirm it, 1 Chron. 21.17. Isa. 64.5. Dan. 9.7, 8, &c. Lam. 1.5, 8. and 3.39, &c. Ezra 9.13. Luk. 23.41.

Thirdly, Good reason makes for it, sinfull men smite not their dogs, much lesse their children, without a cause: and shall we think the just God will smite without just cause? his judgements (saith a Father) are sometimes secret, alwayes just. No misery had ever afflicted us, if sinne had not first infected us.

What's the reason we all die? it could not be in justice if we had not all sinned; and so, of all other evils: even sicknesse originally proceeds from sinne, and all weaknesse from wickednesse: one man languisheth of a Consumption, another laboureth of a Feaver, a third is rackt with the Gout, a fourth swoln with the Dropsie, a fift hath his soul let out with a sword; every one hath a severall way to bring him to the common end, death: but, sinne is the universall disease, Death passed upon all, for all have sinned, Rom. 5.12. Iames 3.2. Yea as we brought a world of sinne into the world with us; so since, each man hath broken every one of Gods ten Laws, ten thousand times, and ten thousand wayes: which is far from a privative holinesse, in reforming that which is evill, and a positive holinesse, in performing that which is good, Eph. 4.22, 23. and every sin helps: for as originall sin is the originall cause of death, so actuall sins hasten it.

But to conclude in generall, that sin is the cause we suffer, is not sufficient: for commonly no judgement comes from God, but, some particular provocation of man went before it: the hand of Divine Iustice seldom makes us smart, without some eminent cause foregoing: therefore, David seeing a famine in the Land, inquires for the particular provoking sin, 2 Sam. 21.1. so when we suffer, our question should be, What have we done? yea, what have we done in the same kinde? for, oftentimes we may read our sin in our punishment, as it fared with Adonibezeck, Judg. 1.7. and many other mentioned in Scripture. Sodom was burnt with fire unnaturall, as they burned with lust unnaturall. Absoloms chief pride lay in his [Page] hair; and that became his halter. Salomon dividing Gods Kingdom, had his own Kingdom divided. David hath slain Vriah with the sword, therefore the sword shall not depart from his house. Dives would not give Lazarus a crum, Lazarus shall not bring Dives a drop. Iudas was the instrument of his Masters death, he shall be the instrument of his own death. Proud Bajazet vowes to imprison Tamberlaine in an Iron Cage, and carry him about the world in triumph: But, Tamberlaine having conquered that bragging Turk, carried and carted him through all Asia; to be scorned of his own people. For instance, Is any one censured, reviled and persecuted of lewd men, for being religious? Let him reflect upon his life past, and happily their revilings and persecutions will bring to his remembrance, that he himself, before his conversion, hath likewise censured, reviled or persecuted others: It may be his naturall, spirituall or politicall parents, in some kind or other: as who can plead innocency herein? and he that is not humbled for his sin, is not yet justified from his sin. Yea, so often as thou remembrest thy sin [...] without grief, so often thou repeatest those sins by not grieving. Dion of Syracusa being banished, came to Theodorus Court a suppliant, where not presently admitted, he returned to his companion with these words: I remember I did the like when I was in the like dignity: He called his deeds past to a new reckoning. So when thou receivest an injury, remember what injuries thou hast offered: look not to be exempt from the same wrongs which thou hast done; for he that doth wrong, may well receive it: we may well suffer patiently, when we know we suffer justly. To look for good, and to do bad, is against the Law of retaliation.

Or secondly; Is any one wronged in his good name, without giving the least cause of scandall, either at present or heretofore, which troubles him above measure? let him neverthelesse reflect upon himself, and perhaps he shall finde the cause lie lurking in his own bosome: as thus it may be, thou hast not defamed thy neighbour; but hast thou not delighted to hear others speak evil of him? Hast thou been tender of his reputation, and as much as thou couldest vindicated his good name?

Or thirdly, Doth not a proud heart make thee over-apprehensive of the wrong? Does not the injury seem great to thee, because thou seemest great to thy self? If so; be but little and lowly in thy own eyes, and the wrong will seem lesse: for no man can sweetlier put up disgraces from others, than he who hath first learned to despise himself. Yea, this Straw-diadem hurts none, but the proud and impatient: for, suppose thou findest here but hard fare, and as ill drest; a poor hungry humble soul will down with all, well enough.

Or fourthly, Hath not self-conceitednesse broken thy credit? probably, if thou wouldest think worse of thy self, thou shouldest be better thought of: But commonly all is well while we are well esteemed; yea, with many, their reputation is more cared for, than their God. Neither would he be censured for sin, that fears not to be damned for it. If this hath been thy case; henceforward, let it trouble thee more to do a fault, than to hear of [Page]it: and when thou art evill spoken of by another; call thy self to account before him: it may be thou deservest it; be more sorry that it is true, than that it is known.

Or lastly, Admit men charge thee wrongfully, and thou canst not finde out thy sin by thy punishment; yet know, that what thou sufferest is most just in respect of God who is the Author; and who does not alwayes punish sin in kinde: As for example, how many Murthers have been punished in a mutinous word? the tongue in some rash language, hath scourged the iniquity of the hand. One hath done many robberies, scap't many searches, at last when all hath been forgotten, he hath been hanged for accessary to a Theft he never knew: Suspected felony hath often paid the price of an unknown Rape. And they that have gone away with unnaturall filthinesse, have yet clipt oft their dayes with their own Coyn: so that still Gods judgements are just, even when mans may be unjust: which in all cases would be acknowledged, as the godly ever do. Mauricius that good Emperour, when he, his wife and his five sons were taken, his wife and sons put to death, and himself waiting for the like fatall stroke, could conclude thus; Iust art thou, O Lord, in all thy wayes, and holy in all thy works, as it is in the Psalms. And a Martyr, when he was burning at a stake; Welcome flames, my sin hath deserved more than here I can be able to suffer. And certainly, they are angry with Heaven for justice, that are angry with them for injustice. Wherefore, if thou hast been heretofore so simple as to return like for like; henceforward, lay thy hand upon thy mouth, and say with Iob, Once have I spoken, but I will answer no more; yea twice, but I will proceed no further, Job 40.4, 5 I will not so much consider how unjust man is that gives the wrong, as how just God is, that guideth it. And this would be our meditation in all other cases; namely, to think whose hand strikes, whether by a Plurisie, or a Feaver, or a Sword, or whatever the Instrument be; and to conclude the blow is Gods, whatsoever, or whosoever is used as the weapon. Yea it comes not without our desert, for God is just: nor shall be without our profit, for God is mercifull. And he that doth not argue thus, comes short of the very Heathen. For Socrates could tell the Athenians, when they condemned him to die, that they could do nothing but what the gods permitted, and nature had before ordained. And in common reason; can a Clock go without a weight to move it? or a Keeper to set it? No.

Now this being premised, namely, that we endure nothing from our enemies, but that we have justly deserved from God: Yea, that we are more beholding to our greatest enemies, touching the knowledge of our selves, than the best friends we have; how should we not with David, refuse to revenge our selves, in case any wicked Shemei, rayl, curse, or cast stones at us, have we never so much power and opportunity to do it? Yea, admit some Abishai would do it for us, how should we not say, Let him alone, suffer him to curse, for the Lord hath bidden him, 2 Sam. 16.11.

Again secondly, If we make this use of our sufferings; what more preciou [...] than the reproaches of an enemy? for thereby we shall sooner and [Page] more plainly hear of our faults, than by a friend; although neither in a good manner, nor to a good end. We have great need (quoth Diogenes) of faithfull friends, or sharp enemies: Every one hath use of a Monitor: but friends in this kinde, are so rare, that no wise man would willingly forego his enemy at any rate. Wherefore saith one, He shall be no friend to me, that is a friend to my faults, and I am no friend to my self, if I think him my enemy that tells me of them.

CHAP. XXI. They are Patient, because their sufferings are counterpoysed and made sweet with more then answerable blessings.

5. HE beareth the Crosse patiently, because it is counterpoysed and made sweet with more than answerable blessings. Satan and the world may take many things from us, as they did from Iob, viz. health, wealth, outward peace, friends, liberty, credit, &c. but they can never take God from us, who gives all: and at the same time supplies the want of these, with comforts farre [...]urpassing, and transcending them. And therefore in the midst of misery we say with Iob, Blessed be the name of the Lord.

Quest. But with what comforts doth the Lord supply our losses?

Answ. The assurance of the pardon of sinne alone, is able to cleer all storms of the minde: it teacheth misery, as sicknesse, poverty, famine, imprisonment, infamy, &c. to laugh: not by reason of some imaginary epicycles, but by naturall and palpable reasons. Yea, let death happen, it matters not: When a Malefactor hath sued out his pardon, let the Assises come when they will, the sooner the better.

But, to this is added the peace of conscience (the marrow of all comforts,) otherwise called the peace of God, which passeth all understanding, and surpasseth all commending: and never did man finde pleasure upon earth, like the sweet testimony of an appeased conscience, reconciled unto God, cleansed by the blood of the Lamb, and quieted by the presence of the holy Ghost. Yea, hadst thou (who most dotest upon the world) but these comforts, thou wouldest not change them for all that Satan once offered to our Saviour, and are now accepted by many. O good life (saith an Ancient Father) what a Ioy art thou in time of distresse! And another, Sweet is the felicity of that man, whose works are just, and whose desires are innocent: though he be in Phaleris Bull. For these are priviledges which make Paul happier in his chain of Iron, than Agrippa in his chain of Gold, and Peter more merry under stripes, than Caiphas upon the Iudgment-seat: and Steven the like: For though he was under his persecutors for outward condition, yet he was far above them for inward consolation. Neither had wealthy Craesus so much riches, in his coffers, as poor Iob had; in his conscience. Yea, how can he be miserable, that hath Christ and all his merits made sure to him; that hath his Name written in Heaven, yea, that is already in Heaven! for, where our desires are, there our selves are. And the heavenly-minded live not so much, where they live, as where they love; that is to say▪ [Page] in Christ: Surely, his soul must be brim full of brave thoughts, that is able to refresh himself with this Meditation, God is my Father, the Church my Mother, Christ the Iudge my elder Brother and Advocate, the holy Ghost my Comforter, the Angels mine attendance; all the Creatures mine, for use, the stock of the Churches Prayers mine for benefit; the world mine Iune; Heaven my home; God is alwayes with me, before me, within me, overseeing me; I talk with him in Prayer, he with me in his word, &c. Sure if these be the accustomed meals of a good soul, it cannot chuse but keep naturall heat from decaying, and make it happy.

But behold yet a greater priviledge; These comforts do not only support and refresh us, and so supply our losses in common calamities; but even in the midst of tortures and torments, which otherwise were intollerable: The naturall mans stomack cannot (of all enemies) endure hunger: yea a prison, where he must alwayes lie under hatches, makes him all amort: but worthy Hawkes could clap his hands for joy in the midst of the flames. And Vincentius (as Luther reports) made a sport of his torments, and gloried, when they made him go upon hot burning coales, as if they had been Roses. And another that I read of, say; My good friends, I now finde it true indeed, he that leaveth all to follow Christ, shall have in this world centuplum, a hundred fold more; I have it in that centuplum peace of conscience with me at parting. And this made Ignatius say, he had rather be a Martyr then a Monark: Nor did he ever like himself, before he was thus tryed: for when he heard his bones crush between the wild beasts teeth, he said, now I begin to be a Christian. And Anaxarchus being laid along in a Trough of stone, and smitten with Iron sledges by the appointment of Nicocreon the Tyrant of Cyprus, ceased not to cry out, strike smite and beat; it is not Anaxarchus, but his vail you martyr so. And a Child in Iosephus, being all rent to death with biting snippers at the commandment of Antiochus, could cry with a loud, assured, and undaunted voice; Tyrant, thou losest time, loe I am still at mine ease: what is that smarting pain? where are those torments which whilome thou didst so threaten me withall? my constancy more troubles thee, than thy cruelty me. And how many more of those Martyrs in Queen Maryes Raign, were even ravished, before they could be permitted to die? so great, and so passing all expressing, is the peace and comfort of a good conscience.

Now as the Priests of Mercury when they eat their figgs and honey, cried out, O how sweet is truth! so if the worst of a Beleevers life in this world, be so sweet; how sweet shall his life be in Heaven! but Ile hold you no longer in this.

A man that hath his sins pardoned, is never compleatly miserable, till conscience again turns his enemy: whereas on the contrary; take the most happy worldling that ever was, if he have not his sins pardoned, he is compleatly wretched (though he sees it not:) suppose him Emperour of the whole world, as Adam, when he was in Paradise, and Lord of all; what did it avail him so long as he had a tormentor within, a self-condemning conscience? which told him, that God was his enemy, and knew no other [Page] then that hell should be his everlasting portion? Certainly this like a damp, could not chuse but put out all the lights of his pleasure, so that Paradise it self was not Paradise to him: which is the case of all wicked men, be they never so great, never so seemingly happy.

True; wicked men think the godly lesse merry, and more miserable than themselves: yea some, that mirth and mischief are only sworn brothers, but this is a foundationlesse opinion. For first, no man is miserable, because another so thinks him. Secondly, Gods word teacheth, and a good conscience findeth, that no man can be so joyfull as the faithfull, though they want many things which others may have. St Austin before his conversion, could not tell how he should want those delights, he then found so much contentment in: but after, when his nature was changed, when he had another spirit put into him; then he sayes, O how sweet is it to be without those former sweet delights! Indeed, carnall men laugh more, but that laughter is only the hypocrisie, of mirth: they rejoyce in the face only, and not in the heart, as the Apostle witnesseth 2 Cor. 5.12. or as another hath it,

Where O God there wants thy grace,

Mirth is onely in the face.

Yea, their own consciences bear me witnesse, as that Spanish Iudge well considered; who when a murther was committed in a tumultuous crowd of people, bared all their bosomes, and feeling upon their brests, discovered the guilty Author by the panting of his heart. And Tully who makes it an argument of Roscius Amerinus Innocency, that he killed not his Father, because he so securely slept. Yea, as in prophane joy, even in laughter the heart is sorrowfull; so in godly sorrow, even in weeping, the heart is light and cheerfull. The tears of those that pray, are sweeter than the joyes of the Theatre, saith St Augustin; for our cheeks may run down with tears, and yet our mouthes sing forth praises; the face may be pale, yet the heart may be quiet and cheerfull: so St Paul, as sorrowing, and yet alwayes rejoycing, 2 Cor. 6.10. Neither can it be solid comfort, except it hath his issue from a good conscience. Indeed we therefore are not merry enough, because we are not Christians enough.

Now if all our sufferings are thus counterpoysed, and exceeded with blessings; have we any cause to be angry and impatient? What saith Iob? Shall we receive good at the hand of God, and not evill? He was content to eat the crust with the crumme. Indeed his wife (like the wicked,) would only have fair weather, all peace and plenty, no touch of trouble: but it is not so with the godly, who have learnt better things. Who will not suffer a few stripes from a Father, by whom he receiveth so much good, even all that he hath? Diogenes would have no nay, but Antisthenes must entertain him his Scholer, insomuch that Antisthenes, to have him gone, was forc't to cudgell him: yet all would not do, he stirs not, but takes the blowes very patiently; saying, Use me how you will, so I may be your Scholer and hear your daily discourses, I care not. Much more may a Christian say unto God, Let me enjoy the sweet fruition of thy presence; speak thou peace unto my conscience, and say unto my soul, I am thy salvation, and [Page] then afflict me how thou pleasest, I am content▪ yea, very willing to bear it. Yea, if we well consider the commodity it brings, we shall rather wish for affliction, than be displeased when it comes, Col. 1.24. For, it even bringeth with it the company of God himself: I will be with you in tribulation, saith God to the disconsolate soul, Psal. 91.15. When Sidrack, Mishack, and Abednego, were cast into the fiery furnace, there was presently a fourth came to bear them company, and that was God himself, Dan. 3.23, to 27. And his presence makes any condition comfortable, were a man even in hell it self. Yea, as when St Paul was rapt up to the third Heaven; he was so ravished with the joy thereof, that he knew not whether he had his body about him or not, 2 Cor. 12.2. Whether in the body, or out of the body I cannot tell, God knoweth. So Gods presence so ravisheth the soul, that while a man suffers the greatest pain, he knows not whether he be in pain or no. Yea God is not only with them, to comfort them in all their tribulation, 2 Cor. 1.4. but in them: for at the same time when the Disciples were persecuted, they are said to be filled with joy, and with the holy Ghost, Acts 13.52. And as our sufferings in Christ do abound, so our consolation also aboundeth through Christ, 2 Cor. 1.5. And lastly, he doth comfort us according to the dayes we are afflicted, and according to the years we have seen evil, Psal 90.15. So that a Christian gains more by his losses and crosses, than the happiest worldling by all his immunities: as it was said of Demosthenes, that he got more by holding his peace, than other Lawyers did by their pleading.

And if so; our sufferings require patience with thankfulnesse: as it fared with Iob.

Object. But what ever others finde, thy sufferings are not thus counterpoysed and sweetned?

Answ. What's the reason? get but the light of grace to shine in thy heart, thy prison shall be an Heaven: thy Keepers Angels: thy chains thy glory: and thy deliverance salvation: Grow but heavenly minded, and thou shalt be able to extract gain out of losse: peace out of trouble: strength out of infirmity: out of tears joy: out of sin holinesse: out of persecution profit: out of affliction comfort: For godlinesse in every sicknesse, is a Physician: in every contention, an Advocate: in every doubt, a Schoolman: in all heavinesse, a Preacher; and a comforter unto whatsoever estate it comes, making the whole life, as it were, a perpetuall hallelujah.

Besides, we look for a Crown of glory, even that most excellent and eternall weight of glory, to succeed this wreath of Thorns: but if we are never tryed in the field, never set foot to run the race of patience, how can we look for a Garland? Ten repulses did the Israelites suffer, before they could get out of Aegypt; and twice ten more, before they could get possession of the promised Land of Canaan. And as many did David endure before he was invested in the promised Kingdom: many lets came before the Temple was re-edified.

All men would come to Heaven, but they do not like the way: they like well of Abrahams bosome, but not of Dives door. But, God seeth it [...] [Page] for us to tast of that Cap, of which his Sonne drank so deep; that we should feel a little what sin is, and what his love was; that we may learn patience in adversity, as well as thankefulnesse in prosperity; while one scale is not alwayes in depression, nor the other lifted ever high; while none is so miserable, but he shall hear of another that would change calamities with him.

CHAP. XXII. That they are patient, because patience brings a reward with it.

6. BEcause Patience in suffering brings a reward with it. In reason a man would forgive his enemy even for his own sake, were there no other motive to perswade him: for to let passe many things of no small moment, as that, if we forgive not, we can do no part of Gods worship that is pleasing to him; for we cannot pray aright, 1 Tim. 2.8. We cannot communicate in the Sacrament, but we make our selves guilty of Christs blood, 1 Cor. 11.27. Matth. 5.24. We cannot be good hearers of the Word, Iames 1.21. and that it makes a man captive to Satan, Ephes. 4.26, 27. and many the like: If ye forgive men their trespasses (saith our Saviour,) your heavenly Father also will forgive you; but if you forgive not men their trespasses, neither will your heavenly Father forgive you your trespasses, Mat. 6.14, 15. So he that will not be in charity, shall never be in Heaven: And why should I do my self a shrewd turn because another would? Yea, we desire pardon, as we give pardon; and we would be loath to have our own lips condemn us. When we pray to God to forgive us our trespasses, as we also forgive them that trespasse against us, and do not resolve to forgive our brethren; we do in effect say, Lord condemn us, for we will be condemned: whereas he that doth good▪ to his enemy, even in that act, doth better to himself. It is a sigular sacrifice to God, and well-pleasing to him, to do good against evill, and to succour our very enemy in his necessity: but we may perchance heap coals of fire upon the others head, Rom. 12.20. though we must not do it with an intent to make his reckoning more, but our reckoning lesse.

Again, Blessed is the man (saith St Iames) that endureth temptation (viz. with patience) for when he is tried, he shall receive the Crown of life, James 1.12. And this made Moses not only patient in his sufferings, but joyfull, esteeming the rebuke of Christ greater riches than all the treasures of Aegypt: For, saith the Text, he had respect unto the recompence of the reward, Heb. 11.26. And well it might; for whereas the highest degree of suffering, is not worthy of the least and lowest degree of this glory, Rom. 8.18. St Paul witnesseth, that our light affliction which is but [...]or a moment (if it be borne with patience) causeth unto us a far most excellent and eternall weight of glory, while we look not on the things that are seen, but on the things which are not seen, 2 Cor. 4.17, 18. Where note the incomparablenesse and infinite difference between the work and the wages: light affliction receiving a weight of glory; and momentary afflictions, eternall glory: answerable to the reward of the wicked, whose empty delights live and die in a moment: [Page] but their insufferable punishment is interminable and endlesse: As it fared with Pope Sixtus the fifth (who sold his soul to the Devill, to enjoy the glory and pleasure of the Popedom for seven years) their pleasure is short, their pain everlasting: our pain is short, our joy eternall. What will not men undergo, so their pay may be answerable? The old experienc [...] Souldier fears not the rain and storms above him, nor the numbers falling before him, nor the troops of enemies against him, nor the shot of thundring Ordnance about him; but looks to the honourable reward promised him. When Philip asked Democritus, if he did not fear to lose his head, he answered, No: for (quoth he,) if I die, the Athenians will give me a life immortall: meaning, he should be statued in the treasury of eternall fame: if the immortality (as they thought) of their names, was such as strong reason to perswade them to patience, and all kind of worthinesse; what should the immortality of the soul be to us? Alas, vertue were a poor thing, if fame only should be all the Garland that did crown her: but the Christian knowes, that if every pain he suffers were a death, and every crosse an hell; he shall have amends enough. Why, said Ambrose on his death-bed, we are happy in this, we serve a good Master, that will not suffer us to be losers. Which made the Martyrs such Lambs in suffering, that their persecutors were more weary with striking, than they with suffering; and many of them as willing to die as dine. When Modestus the Emperours Lieutenant, told Basil what he should suffer; as confiscation of goods, cruell tortures, death, &c. He answered, If this be all, I fear not: yea had I as many lives, as I have hairs on my head, I would lay them all down for Christ, nor can your master more benefit me than in this. I could abound with examples of this nature. No matter (quoth one of them) what I suffer on earth, so I may be crowned in Heaven. I care not, quoth another, what becometh of this frail Bark my flesh; so I have the passenger, my soul, safely conducted. And another,

If (Lord) at night thou grant'st me Lazarus boon,

Let Dives dogs lick all my sores at noon,

And a valiant Souldier going about a Christian atchievement; My comfort is, though I lose my life for Christs sake, yet I shall not lose my labour; yea, I cannot endure enough to come to Heaven. Lastly, Ignatius going to his Martyrdom, was so strongly ravished with the joyes of Heaven, that he burst out into these words; Nay, come fire, come beasts, come breaking my bones, racking of my body, come all the torments of the Devill together upon me, come what can come in the whole earth, or in hell, so I may enjoy Iesus Christ in the end.

They were content to smart so they might gain; and it was not long, but light which was exacted of them, in respect of what was expected by them, and promised to them, 2 Cor. 4.17. Neither did they think that God is bound to reward them any way for their sufferings; no, if he accepts me when I have given my body to be burned (saith the beleever) I may account it a mercy.

I might shew the like touching temptations on the right hand, which [Page] have commonly more strength in them, and are therefore more dangerous, because more plausible and glorious. When Valence sent to offer Basil great preferments, and to tell him what a great man he might be: Basil answers, Offer these things to Children not to Christians. When some bad, stop Luthers mouth with preferment: one of his adversaries answered; it is in vain, he cares neither for Gold, nor Honour. When Pyrrhus tempted Fabritius, the first day with an Elephant, so huge and monstrous a beast as before he had not seen, the next day with Money and promises of Honour, he answered, I fear not thy force, and I am too wise for thy fraud. But I shall be censured for exceeding.

Thus hope refresheth a Christian, as much as misery depresseth him; it makes him defie all that men or Devils can do, saying, Take away my goods, my good name, my friends, my liberty, my life, and what else thou canst imagin; yet I am well enough, so long as thou canst not take away the reward of all, which is an hundred fold more even in this world, and in the world to come, life everlasting, Mark. 10.29, 30. As when a Courtier gave it out, that Queen Mary (being displeased with the City) threatned to divert both Terme and Parliament to Oxford; an Alderman askt whether she meant to turn the Channell of the Thames thither or no: if not (saith he,) by Gods grace we shall do well enough. For what are the things our enemies can take from us, in comparison of Christ, the Ocean of our comfort, and Heaven the place of our rest? where is joy without heavinesse or interruption; peace without perturbation: blessednesse without misery: light without darknesse: health without sicknesse: beauty without blemish: abundance without want: ease without labour: satiety without loathing: liberty without restraint: security without fear: glory without ignominy: knowledge without ignorance: eyes without tears: hearts without sorrow: souls without sinne: where shall be no evill present, or good absent: for we shall have what we can desire, and we shall desire nothing but what is good. In fine, that I may darkly shadow it out, sith the lively representation of it is meerly impossible, this life everlasting, is the perfection of all good things: for fullnesse is the perfection of measure, and everlastingnesse the perfection of time, and infinitenesse the perfection of number, and immutability the perfection of state and immensity the perfection of place, and immortality the perfection of life, and God the perfection of all; who shall be all in all to us: meat to our tast, beauty to our eyes, perfumes to our smell, musick to our ears; and what shall I say more? but as the Psalmist saith; Glorious things are spoken of thee thou City of God: but alas such is mans parvity, that he is as far from comprehending it, as his arms be from compassing it; Heaven shall receive us, we cannot conceive Heaven. Do you ask what Heaven is (saith one?) when I meet you there, I will tell you; for could this ear hear it, or this tongue utter it, or this heart conceive it; it must needs follow, that they were translated already thither.

Now if this be so; how acceptable should death be, when in dying we sleep, and in sleeping we rest from all the travels of a toylsome life, to live in joy and rest for evermore! Let us then make that voluntary, which is [Page] necessary, and yeeld it to God as a gift, which we stand bound to pay as a due debt saith Chrysostom: Yea, how should we not with a great deal of comfort and security, passe through a Sea of troubles, that we may come to that haven of eternall rest? How should we not cheer up one another? as the mother of Melitho did her sonne, when she saw his leggs broken, and his body bruised, being ready to yeeld up his spirit in martyrdome: saying, O my sonne, hold on yet but a little, and behold Christ standeth by, ready to bring help to thee in thy torments, and a large reward for thy sufferings. Or, as Iewell did his friends in banishment; saying, This world will not last ever. And indeed we do but stay the tyde, as a fish left upon the sands.

Ob. I, but in the mean time, my sufferings are intollerable, saith the fainting soul?

Sol. It is no victory to conquer an easie and weak crosse; these main evils have crowns answerable to their difficulty, Rev. 7.14. No low attempt a star-like glory brings; but so long as the hardnesse of the victory shall increase the glory of the tryumph; indure it patiently, cheerfully.

2. Secondly, As patience in suffering brings an eternall reward with it in Heaven, so it procureth a reward here also: Suffer him to curse, saith David touching Shemei (here was patience for a King, to suffer his impotent subject, even in the heat of blood, and midst of warre to speak swords, and cast stones at his Soveraign, and that with a purpose to encrease the rebellion, and strengthen the adverse part,) but mark his reason: It may be the Lord will look upon mine affliction, and do me good: Why? even for his cursing this day, 2 Sam. 16.12. And well might he expect it, for he knew this was Gods manner of dealing: as when he turned Balaams curse into a blessing upon the children of Israel, Numb. 23. And their malice who sold Ioseph, to his great advantage. Indeed these Shemois and Balaams, whose hearts and tongues are so ready to curse and rail upon the people of God, are not seldom the very means to procure a contrary blessing unto them; so that if there were no offence to God in it, nor hurt to themselves; we might wish and call for their contempt, cruelty and curses: for, so many curses, so many blessings.

I could add many examples to the former, as how the malice of Haman turned to the good of the Iews: the malice of Achitophel, to the good of David, when his counsell was turned by God into foolishnesse: the malice of the Pharisees to him that was born blinde, when Christ, upon their casting him out of the Synagogue, admitted him into the Communion of Saints, Joh. 9.34. The malice of Herod to the Babes, whom he could never have pleasured so much with his kindnesse, as he did with his cruelty; for where his impiery did abound, there Christs pitty did super-abound, translating them from their earthly mothers arms, in this valley of tears, unto their heavenly Fathers bosome, in his Kingdom of glory. But more pertinent to the matter in hand is that of Aaron and Miriam to Moses, when they murmured against him, Numb. 12. where it is evident, that God had never so much magnified him to them, but for their envy. And that of the Arians to Paphnu [...]ius, when they put out one of his eyes for [Page] withstanding their Heresie: whom Constantine the Emperour, even for that very cause, had in such reverence and estimation, that he would often send for him to his Court, lovingly imbracing him, and greedily kissing the eye which had lost his own light, for maintaining that of the Catholike Doctrine: so that we cannot devise to pleasure Gods servants so much, as by despiting them.

And thus you see how patient suffering is rewarded, both here and hereafter; that we lose what ever we do lose by our enemies, no otherwise than the husbandman loseth his seed: for whatever we part withall, is but as seed cast into the ground, which shall even in this life, according to our Saviours promise, return unto us the increase of an hundred fold, and in the world to come, life everlasting, Mark. 10.29, 30. But admit patience should neither be rewarded here, not hereafter; yet it is a sufficient reward to it self: for, hope and patience are two soveraign and universall remedies for all diseases. Patience is a counterpoyson or antipoyson for all grief. It is like the Tree which Moses cast into the waters, Exod. 15.25. for as that Tree made the waters sweet, so Patience sweetens affliction. It is as Larde to the lean meat of adversity. It makes the poor beggar rich, teacheth the bondman in a narrow prison to enjoy all liberty and society: for, the patient beleever, though he be alone, yet he never wants company: though his diet be penury, his sawce is content: all his miseries cannot make him sick, because they are digested by patience. And indeed, It is not so much the greatnesse of their pain, as the smalnesse of their patience, that makes many miserable; whence some have (and not unfitly), resembled our fancies, to those multiplying glasses made at Venice, which being put to the eye, make twenty men in Arms shew like a terrible Army. And every man is truly calamitous, that supposeth himself so: as oftentimes we die in conceit, before we be truly sick: we give the battell for lost, when as yet we see not the enemy. Now crosses are either ponderous or light, as the Disciples or Scholers esteem them: every man is so wretched, as he beleeveth himself to be. The tast of goods or evils doth greatly depend on the opinion we have of them; and contentation, like an old mans spectacles, make those Characters easie and familiar, that otherwise would puzzle him shrewdly. Afflictions are as we use them; there is nothing grievous, if the thought: make it not so: even pain it self (saith the Philosopher) is in our power, if not to be disanulled, yet at least to be diminished through patience: very Gally slaves, setting light by their captivity, finde freedom in bondage. Patience is like a golden shield in the hand, to break the stroak of every crosse, and save the heart though the body suffer. A sound spirit, saith Salomon, will hear his infirmity, Prov. 18.14. Patience to the soul, is as the lid to the eye; for as the lid being shut, when occasion requires, saves it exceedingly; so Patience intervening between the soul and that which it suffers, saves the heart whole, and cheers the body again. And therefore, if you mark it, when you can passe by an offence, and take it patiently and quietly, you have a kind of peace and joy in your heart, as if you had gotten a victory, and the more your patience is, still the lesse your pain is: for as a [Page] light burthen at the arms end weigheth heavier by much, than a burthen of treble weight, if it be born on the shoulders which are made to bear; so if a man set patience to bear his crosse, the weight is nothing to what it would be if that were wanting: In a word, Patience is so soveraign a medicine, that it cures and overcomes all: it keeps the heart from envy, the hand from revenge, the tongue from contumely, the whole body from smart; it overcomes our enemies without weapons: finally, it is such a vertue, that it makes calamities no calamities.

But, what needs all this? men commonly say in necessitated sufferings, what remedy but patience? therefore patience is a confessed remedy. Wherefore, saith one; Being unable to direct events, I govern my self; and if they apply not themselves to me, I apply my self to them; if I cannot fling what I would, yet I will somewhat mend it, by playing the cast as well as I can.

O that all implacable persons, who double their sufferings through long study of revenge, would learn this lesson, and bear what they must bear patiently: then would they finde that patience can no lesse mitigate evils, than impatience exasperates them. A profitable prescription indeed (may some say) but of an hard execution! Hard indeed to an impenitent sinner, that hath two burthens on his back at once (viz. his affliction, and his sin, which adds weight to his affliction,) to carry them so easily, as he that hath but one, namely his affliction. Yea, it is altogether impossible to flesh and blood: for our hearts are like the Isle Pathmos, in which nothing will grow, but on earth which is brought from other places: If the will be ours, the good will is Gods. Wherefore if thou art only beholding to nature, and hast nought but what thou broughtest into the world with thee, well mayest thou envy at it, but thou canst never imitate it; for to speak the truth, Faith and Patience are two miracles in a Christian. A Protestant Martyr being at the stake, in the midst of furious and outragious flames, cried out, Behold ye Papists, whom nothing will convince but Miracles; here see one indeed, for in this fire I feel no more pain, than if I were in a bed of Down, yea it is to me like a bed of Roses: and Cassianus reporteth, that when a Martyr was tormented by the Infidels, and asked by way of reproach, What Miracle his CHRIST had done; he answered, He hath done what you now behold; enabled me so to bear your contumelies, and undergo all these tortures so patiently, that I am not once moved; and is not this a miracle worthy your taking notice of? Indeed, what have we by our second birth, which is not miraculous in comparison of our naturall condition? It was no lesse than a miracle for Zacheus, a man both rich and covetous, to give half his goods to the poor, and make restitution with the residue, and, all this in his health. It was a great miracle, that Ioseph in the arms of his Mistresse, should not burn with lust. It is a great miracle for a man to forsake Houses, and Lands, and all that he hath; you, to hate Father, and Mother, and Wife, and Children, and his own life to be Christs Disciple. It is a great miracle to rejoyce in tribulation, and smile death in the face. It is a great miracle, that of fierce and cruell Wolves, Bears, Lyons, we should be transformed into meek Lambs, & harmlesse [Page] Doves: and all this by the foolishnesse of preaching Christ crucified. Indeed they were no miracles, if Na [...]uro could produce the like effects: but she must not look to stand in competition with Grace ▪ St Paul before his conversion, could do as much as the proudest naturall man of you all: his words are, If any other man thinketh that he hath whereof he might trust in the flesh, much more I, Phil. 3.4. Yet when he speaks of Patience, and rejoycing in tribulation, he sheweth, That it was because the love of God was shed abroad in his heart by the holy Ghost, which was given unto him, Rom. 5.5. of himself he could do nothing, though he were able to do all things through Christ which strengthned him, Phil. 4.13. Hast thou then a desire after this invincible patience? seek first to have the love of God shed abroad in thy heart by the holy Ghost; which love of God, is like that Rod of Mirtle, which (as Pliny reports) makes the traveller that carries it in his hand, never to be faint or weary. Wouldst thou have the love of God? ask it of him by prayer; who saith, If any of you lack in this kind, let him ask of God that giveth to all men liberally, and upbraideth not, and it shall be given him, Jam. 1.5. Wouldst thou pray that thou mayest be heard? Ask in faith and waver not, for he that wavereth is like a wave of the Sea, tost of the winde, and carried away, vers. 6. Wouldst thou have faith? be diligent to hear the word preached, for Faith comes by hearing, Rom. 10.17. Unto him therefore that is able to do exceeding abundantly above all that we can ask or think, I commend thee.

CHAP. XXIII. Because our enemies are ignorant.

2. Reasons in regard of our enemies are three.

1 Because They are ignorant.

2 Because They are rather to be pitied, than maligned or reckoned of.

3 Because Their expectation may not be answered.

1. HE well considers the ignorance of his enemies, who being carnall, fleshly, unregenerate, cannot discern the spirituall Objects at which they are offended. Father forgive them (saith our Saviour of his enemies,) for they know not what they do, Luk. 23.34. Alas poor ignorant souls, they did but imitate Oedipus, who kild his Father Laius King of Thebes, and thought he had killed his enemy. Socrates being perswaded to revenge himself of a fellow that kicked him, answered, If an Asse-had kickt me, should I have set my wit to his, and kicke him again? or if a Mastiff had bitten me, would you have me go to Law with him? And when it was told him another time, that such an one spake evill of him, he replied; Alas the man hath not as yet learned to speak well, but I have learned to contemn what he speaks. Diogenes being told that many despised him, answered; It is the wise mans portion to suffer of fools. Aristotle, being told that a simple fellow railed on him, was not once moved, but said, Let him beat me also being absent, I care not: we may well suffer their words, while [Page] God doth deliver us out of their hands: for if we go on in a silent consta [...] [...]y, say our ears be beaten, yet our hearts shall be free. And this heroical resolution had St Paul, that chosen vessell; I passe very little to be judged of you (meaning blind sensualists:) or of mans judgement, he that judgeth me is the Lord, 1 Cor. 4.3, 4. and indeed, an ounce of credit with God is more worth than a talent of mens praises. I regard not (quoth Plato) what every one saith; but what he saith that seeth all things: he knew well enough, that the fame which is derived from fools and knaves is infamy. Cato was much ashamed if at any time he had committed any thing dishonest; but else, what was reproved by opinion only, never troubled him: Yea, when a fool struck him in the Bath; and after being sorry for it, cried him mercy; he would not come so neer revenge, as to acknowledge he had been wronged. Light injuries are made none by a not regarding. The ignorant multitude among the Iews said, that St Iohn had a Devill; and that Christ was a Glutton, and a Wine-bibber: But what saith he by way of answer? Wisedom is justified of her children, Matth. 11.18, 19.

Let none object the Scribes and Pharisees joyning with them, who were great Scholers; for no man knows so much, but it is through ignorance that he doth so ill. Neither doth our Saviour enquire, what the Pharisees or Priests reputed him; but whom say men (meaning those who minded his Doctrine) that I the sonne of man am? Mat. 16.13. But this point I have handled at large in another place, therefore to avoid a coincidence of discourse, I passe it.

If men shall hate and revile thee for thy goodnesse, it must needs follow, that they are as foolish as they be ungodly: Now ye suffer fools and Idiots to jest and play upon you; yea, you take pleasure in it: so should ye suffer these fools gladly because ye are wise, as the Apostle speaks, 2 Cor. 11.19. And certainly if the whole world do contemn a generous Christian, he will even contemn that contempt, and not think it worthy a room in his very thoughts, that common receptacle or place of entertainment. Much more if a single person, none of the wisest, will he hear with patience, and say with Tacitus, You are able to curse, and I to contemn: Tu linguae ego aurium sum Dominus, you are master of your tongue, and I of mine ears. What saith one advisedly? When we are provoked to fight with women, the best way is to run away. And indeed, he that lets loose his anger upon every occasion, is like him that lets go his Hawk upon every bayt.

True, our Gallants that have more heart than brain, and more pride than either, think they play the men, when they dare one another to fight: like boyes, who shall go farthest into the durt; or vie to see who can drop most Oathes, whereof the deepest is a winning Card in this their game of glory. But what saith Salomon? If a wise man contend with a foolish man, whether he be angry or laugh, there is no rest, Prov. 29.9. Besides, we may apprehend it a wro [...]g, when it is none, if we take not heed: for those things passe many times for wro [...]gs in our thoughts, which were never meant so by the heart of him that speaketh. Words do sometimes fly from the tongue, that tho heart did never hatch nor harbour; wherefore, unlesse [Page] we have proofs that carry weight and conviction with them, let not our apprehension grow into a suspicion of evil; else while we think to revenge an injury, we may begin one; and after that, repent our misconceptions: And it is alwayes seen, that a good mans constructions are ever full of charity and favour; either this wrong was not done, or not with intent of wrong; or if that, upon misinformation; or if none of these, rashnesse the fault, or ignorance shall serve for an excuse. Whence those Noblt Emperours, Theodosius and Honorius; would not have any punished that spake evil of them: for (said they;) if it comes from lightnesse of spirit, it is to be contemned; if from madnesse, it is worthy of pity; if from intended injury, it is to be pardoned; for wrongs are to be forgiven. And indeed, in things that may have a double sense, it is good to think the better was intended; for so shall we both keep our friends and quietnesse.

CHAP. XXIV. Because they are rather to be pitied than maligned, or recko [...]ed of.

2. BEcause their adversaries are rather to be contemptuously pitied than maligned or reckoned of; and that whether we regard their present, or future estate. Concerning the present; If a man distracted (and so are wicked men touching spirituall things) do rail on us, we are more sorry for him, than for our selves: Yea, who will take in evil part the reproaches and revilings of a man in his feaver? or who will be angry with a Dogge for barking? (and such an one hath but the minde of a beast, in the form of a man:) Let us then do the like, in a case not unlike: and not resemble Ct [...]sipho the wrastler, who would not put up a blow at the heels of an Asse, but like an Asse kickt her again. When Iulian in a mock asked Maurice Bishop of Chalcedon, why his Galilean God could not help him to his sight; he replied, I am contentedly blinde, that I may not see, such a Tyrant as thou art. Anger alone, were it alone in them, is certainly a kind of basenesse and infirmity, as well appears in the weaknesse of those Subjects in whom it raigneth, as Children, Women, Old folkes, Sick folkes; yea; a sore disease of the minde. Socrates bidding good speed to a dogged fellow, who in requitall of his kinde salutation, returned him a base answer; the rest of the Company rayling on the fellow, were reprehended by Socrates in this manner: If any one (quoth he) should passe by us diseased in his body, or distracted in his minde, should we therefore be angry? or had we not more cause to be filled with joy and thankefullnesse, that we our selves are in better case? What need we return rayling for rayling? All the harm that a common slanderer can do us with his foul mouth, is to shame himself. For his words are like dust, that men throw against the winde, which flyes back into the throwers face, and makes him blinde: for as the blasphemer wounds himself by wounding Christ ▪ so the rayler shames himself, when he thinks to shame another. Neither have they power to hurt us; strong malice in a weak breast, is but like a heavy house built upon slender crutches.

True, they conceit of their slanders as the Pope of his consures, who if [Page] he put a Traytor into the Rabricke, he is presently a Saint in Heaven; if he curse, or excommunicate a Christian, he must needs be inrolled in hell: but we know their words, meer Idols, which as the Apostle witnesseth, are nothing in the world; and therefore trouble not thy self about them. What need had David to load himself with an unnecessary weapon? one sword can serve both his enemy and him; Goliahs own weapon shall serve to behead the Master: so this mans own tongue shall serve to accuse himself, and acquit thee. Yea, as David had Goliah to bear his sword for him; so thy very enemy shall carry for thee both sword and shield, even sufficient for defence, as well as for offence.

Wherefore in these cases it hath been usuall for Gods people, to behave themselves like dead Images, which though they be rayled on, and reviled by their enemies, yet have ears, and hear not; mouthes, and speak not; hands, and revenge not; neither have they breath in their nostrils to make reply: Psal. 115.5, 6, 7. If you will see it in an example, look upon David; he was a deaf and dumb at reproach, as any stock or stone. They that seek after my life (saith he) lay snares, and they that go about to do me evil, talk wicked things all the day, (sure it was their vocation to backbite and slander) but I was as deaf, and heard not; and as one dumb, which doth not open his mouth. I was as a man that heareth not, and in whose mouth are no reproofs, Psal. 38.12, 13. This innocent Dove was also as wise as a Serpent; in stopping his ears and refusing to hear the voice of these blasphemous Inchanters, charmed they never so wisely.

And as their words are to be contemned by us, so are their challenges to fight. When a young Gallant would needs pick a quarrell with an ancient tried Souldier, whose valour had made him famous: it was generally held, that he might with credit refuse to fight with him, until his worth shoult be known equivalent to his: saying, Your ambition is to win honour upon me, whereas I shall receive nothing but disgrace from you. The Goshawke scorns to fly at Sparrows: Those noble Doggs which the King of Albany presented to Alexander, out of an overflowing of courage, contemned to encounter with any beasts, but Lyons and Elephants: as for Staggs, wilde Boars and Bears, they made so little account of, that seeing them, they would not so much as remove out of their places. And so the Regenerate man, which fighteth daily with their King, Satan, scorns to encounter with his servant and slave, the carnall man. And this is so far from detracting, that it adds to his honour, and shews his courage and fortitude, to be right generous and noble.

Again secondly, The wager is unequall, to lay the life of a Christian against the life of a Russian (and the blind sword makes no difference of persons) the one surpassing the other, as much as Heaven, Earth; Angels men; or men beasts: even Aristippus (being derided by a scarless souldier, for drooping in danger of shipwrack,) could answer, Thou and I have not the like cause to be afraid: for thou shalt only lose the life of an Asse, but I the life of a Philosopher. The consideration whereof, made Alexander (when he was commanded by Philip his Father to wrastle in the games [Page] of Olympia,) answer; he would, if there were any Kings present to strive with him, else not; which is our very Case: and nothing is more worthy our pride, than (that which will make us most humble if we have it,) that we are Christians. When an Embassadour told Henry the fourth that Magnificent King of France, concerning the King of Spains ample Dominions; First said he, He is King of Spain: is he so? saith Henry; and I am King of France: but said the other, He is King of Portugall; and I am King of France, saith Henry: He is King of Naples; and I am King of France: He is King of Sicily; and I am King of France: He is King of Nova Hispaniola; and I am King of France: He is King of the West Indies; and I, said Henry, am King of France: He thought the Kingdom of France only, equivalent to all those Kingdoms. The application is easie, the practise usuall with so many, as know themselves heirs apparent, to an immortall Crown of glory. And as touching their future estate, Fret not thy self (saith David) because of the wicked men, neither be envious for the evill doers; for they shall soon be cut down like grass, and shall wither as the green herb, Psal. 37.1, 2. This doth excellently appear in that remarkable example of Samaria, besieged by Benhadad and his Host, 2 King. 7.6, 7. As also in Haeman who now begins to envy, where half an hour since he had scorned: as what could so much vex that insulting Agagite, as to be made a Lackie to a despised Iew? yea, not to mention that which followed, stay but one hour more, the basest slave of Persia, will not change conditions with this great favourite, though he might have his riches and former honour to boot.

I might instance the like of Pharaoh, Exod. 15.9, 10, 19. Senacherib, Isa. 37.36, 37, 38. Herod, Acts 12.22, 23, and many others; but experience shews, that no man can sit upon so high a Cogue, but may with turning prove the lowest in the wheele; and that pride cannot climbe so high, but Iustice will sit above her. And thus are they to be contemned and pitied while they live, and when they die.

3. After death, the Lord knoweth how to deliver the godly out of temptation (saith Peter) and to reserve the unjust unto the day of judgement to be punished, 2 Pet. 2.9. Alas, were thy enemy sure to enjoy more Kingdoms than ever the Devill shewed Christ: to be more healthfull than Moses: to live longer than Methuselah: yet being out of Gods favour, this is the end; to have his Body lye hid in the silent dust, and his Soul tormented in hell fi [...]e. And upon this consideration, when Dionysius the Tyrant had plotted the death of his Master Plato, and was defeated by Platos escape out of his Dominions: when the Tyrant desired him in writing not to speak evil of him, the Philosopher replied; That he had not so much idle time, as once to think of him; knowing there was a just God would one day call him to a reckoning. The Moon looks never the paler when Wolves how [...] against it; neither is she the slower in her motion, howbeit some Sheepherd or Lyon may watch them a good turn. Wherefore saith St Gregory, Pray for thine enemies; Yea, saith St Paul, be gentle toward all that do thee evill, and instruct them with meekness, proving [Page]if God at any time will give them repentance that they may knrw the truth, and some to amendment of life, out of the snare of the Devill, of whom they are taken prisoners to do his will, 2 Tim. 2.25, 26. Which thing himself had formerly found of force, for with that contrary breath; I mean that one prayer which St Steven made at his death, he was of a so made a friend, of a Saul a Paul, of a Persecutor a Preacher, of an Imposter a Pastor; a Doctor of a Seducer, of a Pirate a Prelate, of a blasphemer a blesser, of a thief a shepheard, and of a Wolf a Sheep of Christs fold.

4. And lastly, If we consider our own future estate, we have no lesse cause to contemn their evil words; for it is not materiall to our well or ill being, what censures passe upon us; the tongues of the living avail nothing to the good or hurt of those that lye in their graves: they can neither diminish their joy, nor yet add to their torment (if they finde any,) There is no Common-Law in the New Ierusalem; there truth will be received, though either plaintiff or defendant speaks it. Yea, there shall be a resurrection of our credits, as well as of our bodies. Nay, suppose they should turn their words into blowes, and (in stead of using their tongues) take up their swords and kill us, they shall rather pleasure than hurt us. When Iohn Baptist was delivered from a double prison, of his own, of Herods, and placed in the glorious liberty of the Sonnes of God, what did he lose by it? His head was taken off, that it might be crowned with glory; he had no ill bargain of it, they did but hasten him to immortality: and the Churches daily prayer is, Come Lord Iesus, come quickly. Yea, what said blessed Bradford? In Christs cause to suffer death, is the way to Heaven on Horsback; which hath made some even slight the sentence of death, and make nothing of it. It is recorded of one Martyr, that hearing the sentence of his condemnation read, wherein was exprest many severall tortures, of starving, killing, boyling, burning, and the like, which he should suffer; he turns to the People, and with a smiling countenance saies; And all this is but one death; and each Christian may say (of what kinde soever his sufferings be) The sooner I get home, the sooner I shall be at ease, Yea, whatever threatens to befall him he may answer it as once that noble Spartan, who being told of the death of his Children, answered, I knew well they were all begot mortall. Secondly, that his goods were confiscate, I knew what was but for my use, was not mine. Thirdly, that his honour was gone, I knew no glory could be everlasting on this miserable Earth. Fourthly, that his sentence was to dye, That's nothing, Nature hath given like sentence both of my condemners and me▪ Wicked men have the advantage of the way, but godly men of the end; Who fear not death because they feared God in their life.

So we see the cudgell is not of use when the Beast but only barks; nay tell me how wouldest thou endure wounds for thy Saviour, that canst not endure words for him? if when a man reviles thee thou art impatient, how wouldest thou afford thy ashes to Christ, and write patience with thine own bloud?

CHAP. XXV. That their expectation may not be answered.

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3. BEcause he will not answer his enemies expectation; in which kinde he is revenged of his enemy, even while he refuseth to revenge himself. For as there is no such grief to a Iester or Iugler, as when he doth see that with all his jests, tricks and [...]ooleries, he cannot move mirth, nor change the countenances, of them that see and hear him; so there can be no greater vexation to a wicked and malicious enemy, than to see thee no whit grieved nor moved at his malice against thee; but that thou dost so bear his injuries, as if they were none at all. Yea, he which makes the tryall shall finde that his enemy is more vexed with his silence, than if he should return like for like.

Dion of Alexandria was wont to take this revenge of his enemies; amongst whom there was one, who perceiving that by injuring and reviling of him he could not move him to impatience, whereby he might have more scope to rayl; went and made away with himself, as Brusonius reports. And Montaigne tells us of a Citizen, that having a Scold to his Wife, would play on his Drum when she brawled, and rather seem to be pleased with it, than angry; and this for the present did so mad her, that she was more vexed with her self, than with him: but when she saw how it succeeded, and that this would not prevail, in the end it made her quite leave off the same, and prove a loving wife, that so she might overcome him with kindnesse, and win him to her bow, by bending as much the other way; that so like a prudent Wife, she might command he [...] Husband by obeying. And whosoever makes the tryall, shall finde, that Christian patience, and magnanimous contempt; will in time either drain the gall out of bitter spirits, or make it more overflow to their own disgrace.

At least it will still the barking tongue, and that alone will be worth our labour.

Satan and his instruments cannot so vex us with sufferings, as we vex them with our patience. It hath been a torment to Tyrants, to see that they were no way able, either with threats or promises; kindnesse or cruelty, to make the Christians yeeld: but that they were as immoveable as a Rock; it being true of them which is but fained of Iupiter; namely, that neither Iuno through her riches, nor Mercury through his eloquence, nor Vonus through her beauty, nor Mars through his threats, nor all the rest of the gods, though they conspired together, could pull him out of Heaven. Neither feared they to die, knowing that death was but their passage to a state of immortality. But to go on; you cannot anger a wicked man worse than to do well; yea, he hates you more bitterly for this, and the credit you gain thereby, then if you had cheated him of his patrimony with your own discredit: nor do they more envy our grace, than they rejoyce is see us sin: For what makes God angry makes them merry. And they so hunger and thirst after our discredit, that should we through passion but overshoot our selves in returning [Page] like for like, or in doing more than befits us, they would feed themselves with the report of it: for like flesh-flies, our wounds are their chief nourishment, and nothing so glads their hearts, or opens their mouthes, with insolency and triumph.

Besides, what is scarce thought a fault in other men, is held in us a hainous crime: When they could not accuse Christ of sinne, they accused him for companying with sinners, and doing good on the Sabboth day. When the Rulers and Governours could finde no fault in Daniel concerning the Kingdom, he was so faithfull, they alledged his praying to God, and brought that within compasse of a Premunire, Dan. 6.4.13.

The World is ever taxing the least fault (yea no fault, or rather the want of faults) in the best men, because one imaginary cloud in a just man, shall in their censure darken all the starres of his graces; yea the smallest spot in his face, shall excuse all the sores and ulcers in their bodies: so that by answering their expectation, or by returning like for like, we shall both wrong our selves and pleasure them; which is like the setting of a mans own house on fire through carelesnesse, in which case he not only bears the losse, and scorches himself in it, but must give five pounds to the Sheriff also, if it be in London. So that the best answer is either silence or laughter; or if neither of these will do, a cudgell. The best answer to words of scorn and petulancy, saith learned Hooker, is Isaacs Apologie to his brother Ishmael; the Apologie which patience and silence make, (no Apologie) and we have our Saviours president for it: for when false witnesses rose up and accused him fasly before the Priests, Scribes and Elders, it is said that Iesus held his peace: that infinitewisdome knew well, how little satisfaction there would be in answers, where the Sentence was determined: where the Asker is unworthy, the Question captious, words bootlesse, the best answer is silence. Let our Answer then to their Reasons be, No; to their scoffs, nothing. And yet, when the slanders which light on our persons, rebound to the discredit of our profession, it behoveth us not to be silent in answering truly, whenas our adversaries are eloquent in objecting falsly. An indignity which only toucheth our private persons, may be dissembled; as Augustin replied to Petillian, P [...]ssumus esse in his copiosi pariter, sed nolumus esse pariter vani. But in the other case, the retorting of a poysoned weapon into the adversaries own breast, is laudable.

It is the weaknesse of some good natures (the more is the pitty) to grieve and to be angry at wrongs received, and thereby to give advantage to an enemy. But what would malice rather have, than the vexation of them whom it persecutes? We cannot better please an adversary, than by hurting our selves: and this is no other than to humour envy, to serve the turn of those that maligne us, and draw on that malice, whereof we are already weary: whereas carelesnesse puts ill will out of countenance, and makes it withdraw it self in a rage, as that which doth but shame the Author, without hurt of the Patient. In a causelesse wrong, the best remedy is contempt of the Author.

CHAP. XXVI. Because it is for our credit to be evill spoken of by them, and would be a disparagement to have their good word.

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3. Reasons joyntly respecting our selves and our enemies are two.

1 Because it Were a disparagement to have their good word.

2 Because it Is the greatest praise to be dispraised of them.

THese two Reasons being neer of kin, in speaking of them, I will cast both into the similitude of a Y, which is joyned together at one end, brancht in the middle. And first to joyn them both together.

The condemnation and approbation of wicked men, is equally profitable and acceptable to good men: for every word they speak of the conscionable, is a slander, whether it be good or evill: whether in praise or dispraise, his very Name is defiled by coming into their mouthes ▪ or if this do not hold in all cases, yet (as a Reverend Divine saith) it is a praise to the godly, to be dispraised of the wicked; and a dispraise to be praised of them: their dispraise is a mans honour, their praise his dishonour: so that when deboished persons speak ill of a man, especially their Minister, the worse the better; for to be well spoken of by the vicious, and evill by the vertuous; to have the praise of the good, and the dispraise of the bad, is all one in effect, as Salomon sheweth; They that forsake the Law (saith he) praise the wicked; but they that keep the Law, set themselves against them, Prov. 28.4.

Thus much of both Reasons joyntly, now of each severally; and first, That it is a disparagement to a godly man to be well spoken of by the wicked.

When it was told Antisthenes, that such an one who was a vicious person, spake good words of him, he answered, What evill have I done, that this man speaks well of mee? To be praised of evill men (saith Bion the Philosopher) is as evill, as to be praised for evill doing: For such like Garlick, suck only the ill vapours from all they come neer. Out of which consideration, our Saviour Christ rejected the evill spirits testimony, which though it were truth, yet he would not suffer the Devill to say, Thou art the Christ the Sonne of God, or that holy One; but rebuked him sharply, and enjoyned him to hold his peace, Luk. 4.35. No he would not suffer the Devils at another time to say, That they knew him, Vers. 41. And good reason, for he knew that the Devils commendations would prove the greatest slander of all. Neither would St Paul suffer that maid which had a spirit of Divination, to say, he was the servant of the most high God, which shewed them the way of Salvation, Acts 16.17, 18. well knowing that Satan did it to this end, that by his testimony and approbation, he might cause them (which formerly beleeved his doctrine) to suspect him for an Imposter and deceiver, and that he did his miracles by the help of some Familiar spirit. And indeed, if the good report of wicked men, who are set on work by Satan, did not derogate from the godly, or from the glory of God, Satan [Page] should be divided against himself: and if Satan be divided against himself, saith our Saviour, how shall his Kingdom stand? Now we know he seeketh to advance his Kingdom by all possible means, and consequently in this.

Wherefore if we enjoy any wicked mans love, and have his good word, we may justly suspect our selves are faulty in one kinde or other; for it's sure he could not do so, except he saw something in us like himself. If every thing were unlike him, how is it possible he should love us? Difference breeds disunion, and sweet congruity is the Mother of love. This made Aristotle when a Rakeshame told him, he would rather be hanged by the neck, than be so hated of all men as he was, reply, And I would be hanged by the neck, ere I would be beloved of all, as thou art: And Phocion, to ask, when the people praised him, What evill have I done? It was a just doubt in him, and not an unjust in any that are vertuous like him; which occasioned Luther to say, I would not have the glory and fame of Erasmus; my greatest fear is the praises of men▪ Yea, their reproaches and evill speeches are to me, matter of great joy. And another, Their hatred I fear not, neither do I regard their good will.

Secondly, A wicked mans tongue, is so farre from being a slander, that it makes for our credit, to be evill spoken of by them. To be evill spoken of by wicked men, saith Terence, is a glorious and laudable thing: And another, It is no small credit; with the vile, to have a vile estimation. As a wicked mans glory is in his shame, so the godly mans shame (for doing good) is his glory: and to be evill spoken of for well-doing ▪ is peculiar to good men; as Alexander used to speak of Kings. Yea, saith Epictetus, It is the highest degree of reputation, for a man to hear evill when be doth well. And Iob is of his judgment, which makes him say, If mine adversary should write a book against me, would I not take it upon my shoulder, and binde it as a Crown unto me? Yes, I would, &c. Iob 31.35, 36, 37. And who having the use of Reason (especially sanctified) will not conclude, that Religion and Holinesse must needs be an excellent thing, because in hath such enemies as wicked men, and wicked spirits? What saith that Ethnick in Seneca, in this behalf? Men speak evill of me, but evill men: It would grieve me if Marcus Cato, if wise Laelius, if the other Cato, or either of the Scipioes, should speak so of me, but this as much comforts me: for to be disliked of evill men, is to be praised for goodnesse.

And Luther the like: I rejoyce, saith he, that Satan so rages and blasphemes: It is likely I do him and his Kingdom the more mischief: whence Ierom told Austin, It was an evident sign of glory to him, that all Hereticks did hate and traduce him. Indeed, to hear that a good man speaks evil of us (as its possible (though rare) for him to credit a false report, and so crediting it, to report it too) goes to the very heart, and fetcheth from thence tears into the eyes, and into the mouth, words of passion and admiration: As when Caesar saw that Brutus was one of them that helped to stab him with bodkins in the Senate house, he cry'd out, And art thou there my Son! but if a hundred other men do the same, if wise, we value it not. Why? O happy art thou, saith Pious Mirandula, who liv'st well [Page] amongst the bad; for thou shalt either win them, or silence them, or exasperate them: if thou win them thou shalt save their souls, and add to thine own glory: if thou silence them, thou shalt diminish of their torment, and prevent the contagion of their sin: if thou exasperate them thereby to hate and traduce thee for thy goodnesse, then most happy; for thou shalt not only be rewarded according to the good which thou do'st, but much more according to the evill which thou suffer'st. And St Peter, If any man suffer as a Christian (that is, for righteousnesse sake,) let him not be asham'd, but let him glorifie God in this behalf, 1 Pet. 4.15, 16. The reason is given by St Austin, with whom this speech was frequent, They that backbite me, &c. do against their wils increase my honour both with God, and good men. Alas, the durty feet of such Adversaries, the more they tre [...]d and rub, the more lustre they give the figure graven in gold; their causelesse aspersions do but rub our glory the brighter. And what else did Iudas, touching Mary, when he depraved her in our Saviours presence, for powring that precious oyntment on his feet? Joh. 12. which was the only cause, that in remembra [...]ce of her it should be spoken to her praise, wheresoever the Gospel should be preached throughout the whole world, Mar. 14.9. O what a glorious renown did the Traytors reproach occasion her? like as the treason of Pausanias, augmented the fame of Themistocles.

Yea, their evill report may possibly enrich a man; A friend of mine came to preferment by being reproached for his goodnesse, in the presence of a religious Gentleman.

And this is the hurt which lewd men do to the godly, if they are godly wise that hear them; when they think to tax, and traduce; they do in truth commend us: and we may say of their words, as he said of good fellowes, the better the worse, and the worse the better.

Indeed, swinish men may beleeve their misreports, because they are Iudges which for the most part will enquire no further, but beleeve at first: but the wise know their tongues to be no slander; yea, they will either smell out the Serpents enmity in the relator, or spy out in his lyes one lame leg or other; as lyes are rarely without. And indeed, if ill tongues could make men ill good men were in a bad taking.

Now to make some use of this point: If the language of wicked men must be read like Hebrew, backward, and that all good men do so for the most part, it being a sure rule, that whosoever presently gives credit to accusations, is either wicked himself, or very childish in discretion; then let us count their slanders, scoffs and reproaches, the most noble and honourable badges and ensignes of honour and innocency that can be: And in case we are told that any such person doth rail on us; let our answer be, He is not esteemed, nor his words credited of the meanest beleever, which understands any thing of Satans wiles.

Secondly, Care not to have ill men to speak well of thee, for if thou w [...]rt worse; thou shouldst hear better; if thou wouldst be as lewd as they are, thou shouldst never hear an ill word from them.

Thirdly, Look not to have every mans good word, since some are as deeply [Page] in love with vice, as others are with vertue: Besides, a man may as well draw all the aire into his mouth with a breath, and keep it; as purchase every mans good word ▪

Indeed, if a man were able, and willing to be at the charge; he might stop their mouthes with money: for Philip of Macedon having given a great reward to one that spake evill of him, was after that highly praised by him; which made him conclude, that it lieth in our selves, and in our own power, either to be well, or ill spoken of; but this is not a remedy of Gods prescribring: besides, a man had better endure the soar, than be at such cost for a plaister. And thus we see, that a man of a good life, needeth not fear any who hath an evill tongue, but rather rejoyce therein; for he shall be praised of Angels in Heaven, who hath, by renouncing the world, eschewed the praises of wicked men on earth.

CHAP. XXVII. Because our enemies may learn, and be won by our example.

4. IN the fourth place, one Reason why we bear injuries so patiently, is, That our enemies and others may learn and be won by our example, which oft prevailes more than precept: As, how many Infidels were won to the Christian Faith, by seeing Christians endure the flames so patiently? when their enemies were forc't to confesse, flain they are, but not conquered. Those whom precepts do not so effectually move, we see them sometimes induced by examples. Sozomen reports, that the devout life of a poor captive Christian woman, made a King and all his family, imbrace the Faith of Iesus Christ. Eusebius from Clement reports, that when a wicked accuser had brought St Iames to condemnation; seeing his Christian fortitude, he was touched in Conscience, confessed himself a Christian, and so was taken to execution with him: where, after confession and forgivenesse, they kissed, and prayed for each other, and so were both beheaded together. In the Duell of Essendon, between Canutus and Edmond Ironfide, for the prize of the Kingdom of England; after long and equall combate, finding each others worth and valour, they cast away their weapons, embraced and concluded a Peace, putting on each others apparell and arms; as a ceremony to expresse the atonement of their mindes, as if they made transaction of their persons one to the other; Canutus being Edmond; and Edmond Canutus. Wherefore in all things (saith Paul to Titus) shew thy self an example of good works, Tit. 2.7. Under the generall of good works is included Patience as one main speciall. The servant of the Lord must not strive (saith Paul to Timothy) but must be gentle towards all men, suffering the evill men patiently, instructing them with meeknesse that are contrary minded, proving if God at any time will give them repentance, that they may know the truth, 2 Tim. 2.24, 25.

And it stands to good reason, for first every Christian is, or ought to be a crucified man.

Secondly, Love is Christs badge, the nature whereof is to cover offences with the mantle of peace.

[Page]And thirdly, Religion bindes us to do good unto all, even our enemies; so resembling the Sunne, which is not scornfull, but looks with the same face upon every plot of earth; not only the stately Palaces, and pleasant Gardens are visited by his beams; but mean Cottages, neglected Boggs and Moates. And indeed, sincerity loves to be universall, like a light in the window, which not only gives light to them that are in the house, but also to passengers in the street; well knowing that the whole earth, and every condition is equidistant from Heaven, if God but vouchsafe to shew mercy, in which case who would not do his utmost. Aristippus being demanded why he took so patiently Dionysius spitting in his face, answered, The fishermen to take a little Gudgeon, do abide to be imbrued with slime and salt water; and should not I, a Philosopher, suffer my self to be sprinkled with a little spittle, for the taking of a great Whale?

The House of God, is not built up with blowes. A word seasonably given, after we have received an injury, like a Rudd [...]r, sometimes steers a man quite into another course. The nature of many men is forward to accept of peace, if it be offered them; and negligent to sue for it otherwise. They can spend secret wishes upon that which shall cost them no endeavour: unlesse their enemy yeelds first, they are resolved to stand out: but if once their desire and expectation be answered, the least reflection of this warmth makes them yeelding and pliable: and that endeavour is spent to purpose, which either makes a friend, or unmakes an enemy. We need not a more pregnant example then the Levites father in Law, I do not see him make any means for reconciliation: but when remission came home to his door, no man could entertain it more thankfully, seeing such a singular example of patience and good condition in his Sonne. Aristippus and Aeschines two famous Philosophers, being fallen at variance, Aristippus came to Aeschines, and saies, Shall we be friends again? Yes, with all my heart, saies Aeschines; Remember then saith Aristippus, that though I be your elder, yet I sought for peace: true saith Aeschines, and for this, I will ever acknowledge you the more worthy man; for I began the strife and you the peace. When Iron meets with Iron, there is a harsh and stubborn jarre; but let wool meet that rougher mettle, this yeelding turns resistance into embracing: Yea, a man shall be in more estimation with his enemy (if ingenuous) having vanquisht him this way; then if he had never been his enemy at all. Thy greatest enemy shall if he have any spark of grace, yea, if he have either bowels or brains, confesse ingenuously to thee (as Saul once to David) Thou art more righteous then I, for thou hast rendred me good, and I have rendred thee evil; as what heart of stone could have acknowledged lesse: Saul would have killed David, and could not, David could have killed Saul and would not: Besides the approbation of an enemy (as one saith) is more then the testimony of a whole Parish of friends or neuters. And such a conquest is like that which Evagrius recordeth of the Romans, namely, That they got such a victory over Cosroes, one of the Persian Kings, that this Cosroes made a Law, That never after, any Kings of Persia should move warre against [Page] the Romans. Actions salved up with a free forgivenesse, are as not done: yea, as a bone once broken is stronger after well setting, so is love after such a reconcilement.

Whereas by returning a bitter answer he makes his enemies case his own, even as a mad dog biting another dog, maketh him that is bitten become mad too.

But this is not all, for happily it may (and not a little) further Gods glory, and make Satan a loser; as thus let us shake off their slanders, as Paul did the Vip [...]r; and these Barbarians, which now conceive so basely of Gods people, will change their mindes, and say we are petty gods; Yea, will they say, surely theirs is a good and holy, and operative Religion, that thus changes and transforms them into new Creatures. The hope whereof should make us think no endeavour too much. For if Zopyrus the Persian was content (and that voluntarily) to sustain the cutting off his nose, ears, and lips, to further the enterprise of his Lord Darius against proud Babylon; what should a Christian be willing to suffer, what the Lord of Heaven and Earths Cause may be furthered against proud Lucifer, and all the powers of darknesse? But suppose thy patient yeelding produceth no such effect, as may answer these or the like hopes, yet have patience still, and that for three Reasons.

1. Seem you to forget him, and he will the sooner remember himself.

2. It oft fals out, that the end of passion is the beginning of repentance. Therefore if not for his sake, yet at least for thy own sake be silent; and then in case thou hearest further of it from another, if ill, beware of him, but condemn him not, until thou hearest his own Apology, for,

Who judgement gives, and will but one side hear;

Though he judge right, is no good Iusticer.

Or lastly, if not for his sake nor thine own, then for Gods sake have patience, and bear with him because his maker bears with thee.

CHAP. XXVIII. Because they will not take Gods office out of his hand.

5. Reasons in regard of God are three. The

1 hath respect to his Office.

2 hath respect to his Commandement.

3 hath respect to his Glory.

Reason,

1. BEcause he will not take Gods Office out of his hand, who saith, Avenge not your selves but give place unto wrath, for vengeance is mine and I will repay it, Rom. 12.19. Peter speaking of our Saviour Christ, saith, When he was reviled, he reviled not again; when he suffered, he threatned not, but committed it to him that judgeth righteously, 1 Pet. 2.23. And the Prophet [Page] David of himself, I return not reviling for reviling, for on thee O Lord do I wait, thou wilt hear me my Lord my God; meaning, If I call to thee for a just revenge Psal. 38.13, 14, 15. If the Lord see it meet that our wrongs should be revenged instantly, he will do it himself; as he revenged the Israelites upon the Aegyptians: and so that all standers by shall see their fault in their punishment, with admiration. Now I know, saith Iethro, that the Lord is greater than all the gods; for as they have dealt proudly with them, so are they recompensed, Exod. 18.11. And as once he revenged Davids cause upon Nabal; For about ten dayes after, the Lord smote Nabal that he died. saith the Text: and it followes, when David heard that Nabal was dead, he said, Blessed be the Lord, that hath judged the cause of my rebuke at the hand of Nabal, and hath kept his servant from evill; for the Lord hath recompenced the wickednesse of Nabal upon his own head, 1 Sam. 25.38, 39. And that insolent and intolerable wrong of railing Shimei, being left to the Lord, he did revenge it; in giving Shimei up to such a stupidity, that he ran himself wilfully upon his own deserved and shamefull death.

Or if God do it not himself by some immediate judgement, nor by the hand of the Magistrate, yet he will see that some other shall do it, though the wronged party be willing to put it up; as for example, Sampsons Father in Law, for taking away his Wife, and she for her falshood, though they were not punished by him that received the wrong, yet the Philistims burnt both her and her Father, Judg. 15. Again, though the Philistims were not punished by the Timnite, or his daughter, whom they burnt with fire; yet they were by Sampson, who smote them hip and thigh with a mighty plague, Iudg. 15. From which examples we may draw this argument, If the Lord thus revenge the cause of mens particular and personall wrongs, much more will he revenge his own cause: for in this case I may say to every childe of God which suffereth for Religion sake, as Iehaziel by the Spirit of God said unto all Iudah, the inhabitants of Ierusalem, and King Iehosaphat; The battell is not yours, but Gods, wherefore you shall not need to fight in this battell, stand still, move not, and behold the salvation of the Lord towards you, 2 Chron. 20.15, 17. Yea; it stands upon Christs honour to maintain those that are in his work; And Gods too, to defend such as suffer for his sake; and he that traduceth, or any way wrongs thee, for thy goodnesse; his envy strikes at the Image of God in thee, because he hath no other way to extend his malice to the Deity it self: as is apparent by these Scriptures, which will be worth thy turning to: Psal. 44.22. & 69.7. & 83.2, to 10. Prov. 19.3. Rom. 1.30. Matth. 10.22. & 25.45. Luk. 21.17. Zach. 2.8. 1 Sam. 17.45. Psal. 74.22, 23. Acts 5.39. Psal. 139 20. Isa. 54.17. 1 Thes. 4.8. Ioh. 15.18, to 26. Numb. 16.11. Saul, Saul, saith Christ, seeing him make havock of the Church, why persecutest thou me? I am Iesus whom thou persecutest, Acts 9.4, 5. and Iesus was then in Heaven. Cain imbrews his hands in the blood of his own brother, because he was better, and better accepted than himself: God takes upon him the quarrell, and indeed it was for his sake that Abell suffered.

Now if we may safely commit our cause, and our selves to God, in the [Page] greater matters: much more in petty things, as are, evill words.

I but, saith the weak Christian, I am so wronged, reviled and slandered, that it would make a man speak, like Aeagles that famous wrestler, that never spake before in his life. Answer, There is no such necessity.

For first: Who ever was, that was not slandered?

Secondly, Let him speak evill of thee, yet others shall not beleeve him; or if the evill and ignorant do, yet report from wise and good men shall speak thee vertuous.

Yea, thirdly: Though of some the slanderer be beleeved for a while; yet at last thy actions will outweigh his words: and the disgrace shall rest with the intender of the ill. The constancy of a mans good behaviour, vindicates him from ill report.

Fourthly, There's no cause of thy answering; innocency needs not stand upon its own justification; for God hath undertaken to vindicate it, either by friends, as when Ionathan and Michol, both son and daughter, opposed their own Father in his evill intents to take Davids part, and vindicate his reputation, 1 Sam. 19▪ 4, 5, 11, 12. Or by enemies, as when Pilate pronounced him innocent, whom he condemned to die: which shewes that innocency cannot want abetters: and when Caiaphas was forc't to approve that Christ in the Chair, whom he condemned on the Bench. And when Iulian was compelled to cry out, O Galilean, thou hast overcome. And when Balaam was forc't to blesse those for nothing, whom he was hired to curse. They that will speak the evill they should not, shall be driven to speak the good they would not.

Or by strangers that stand by; as when young Daniel stept up to clear Susanna of that foul aspersion.

Or lastly, by himself, as he often vindicated Mary: O holy Mary, I admire thy patient silence: thy Sister blames thee for thy piety; the Disciples (afterwards) blame thee for thy bounty and cost, not a word falls from thy lips in a just vindication of thine honour and innocency; but in an humble taciturnity, thou leavest thine answer to thy Saviour: How should we learn of thee, when we are complained of for well doing; to seal up our lipps, and expect our righ [...]ing from above! And how sure, how ready art thou O Saviour to speak in the cause of the dumb! Martha, Martha, thou art carefull, and troubled about many things; but one thing is needfull, and Mary hath chosen the better part. What needed Mary to speak for her self, when she had such an Advocate? she gave Christ an unction of thankefullnesse, he gave her an unction of a good Name; a thing better then oyntment, Eccles. 7.1. Again, the L [...]per praiseth God, Christ praiseth the L [...]per.

True, ill tongues will be walking, but we need not repine at their insolency; why should we answer every dog that barks, with barking again?

But admit God should omit to revenge thy cause, yet, revenge not thy self in any case; for by revenging thine own quarrell, thou makest thy self, both the Iudge, the Witnesse, the Accuser, and the Executioner: only use for thy rescue, Prayer to God, and say as Christ hath enjoyned, Lead me not into temptation, but deliver me from evil, Matth. 6.13. and it sufficeth. Yet if [Page] thou wilt see what God hath done, and what he can and will do, if there be like need; hear what Ruffinus and Socrates write of Theodosius, in his wars against Eugenius.

When this good Christian Emperour saw the huge multitude that was coming against him; and that in the sight of man there was apparent overthrow at hand, he gets him up into a place eminent, and in the sight of all the Army, falls down prostrate upon the earth, beseeching God, if ever he would look upon a sinfull creature, to help him at this time of greatest need: whereupon there arose suddenly such a mighty wind, that it blow the Darts of the enemies back upon themselves, in such a wonderfull manner, that Eugenius with all his Host, was clean discomfited; and seeing the power of Christ so fight for his people, was forced in effect to cry out, as the Egyptians did, God is in the cloud, and he fighteth for them.

No forces are so strong as the spirituall; the prayers of an Eliah, are more powerfull than all the Armies of flesh: which made the Queen-mother of Scotland confesse, That she feared more the prayers and fasting of Mr Knox and his assistants, than an Army of twenty thousand men.

Thus God either preventeth our enemies, as here he did; or delivereth his servants out of persecution, as he did Peter; or else, if he crowneth them with Martyrdom, as he did Stephen; he will in his Kingdom of glory, give them in stead of this bitter, a better inheritance; pro veritate morientes, cum veritate viventes.

Wherefore in this and all other cases, cast thy burden upon the Lord, and say with the Kingly Prophet, I will lay me down in peace, for it is thou Lord only that makest me dwell in safety, Psal. 4.8.

CHAP. XXIX. Because they have respect unto Gods Commandement.

2. BEcause they have respect unto Gods Commandement, who saith, By your patience possesse your souls, Luk. 21.19. Be patient toward all men, 1 Thes. 5.14. And Let your patient minde be known unto all men, Phil. 4.5. More especially; Let not the Sun go down upon your wrath, neither give place to the Devill, Ephes. 4 26, 27. From whence observe this by the way; that he which lies down in wrath hath the Devill for his bedfellow.

See, saith Paul, that none recompence evill for evill unto any man, 1 Thes. 5.15. And again, Be not overcome with evill, but overcome evill with goodnesse, Rom. 12.21. Yea, saith our Saviour, Love your enemies, do well to them that hate you, blesse them that curse you, and pray for them which hurt you, Luk. 6.27, 28. And in case thine enemy hunger, instead of adding to his affliction, give him bread to eat; if he thirst, give him water to drink; or else thou breakest Gods Commandement touching patience; Prov. 25.21. Rom. 12.20. and consequently art in the sight of God a transgressor of the whole Law; and standest guilty of the breach of every Commandement, James 2 10, 11. We know the frantick man, though he be sober eleven moneths of the year, yet if he rage one, he cannot avoid the imputation of madnesse.

[Page]Now as Gods Children should do whatsoever he commands cheerfully, and take whatsoever he doth thankfully; so God suffers such wrongs to be, that he may exercise thy patience; and he commands thee to forgive those wrongs, that thou mayest exercise thy char [...]ty, and approve thy sincerity: Many say, Lord, Lord; but if you love me, saith Christ, keep my Commandements. It is an idle ceremony to bow at the Name of Iesus, except we have him in our hearts, and honour him with our lives. Phraates sent a Crown as a present to Caesar, against whom he was up in Arms; but Caesar returned it back with this answer; Let him return to his obedience first, and then I'le accept of the Crown, by way of recognizance. God admits none to Heaven (saith j [...]stin Martyr) but such as can perswade him by their works, that they have loved him.

And indeed, take a man that truly loves God, he will easily be friends, not easily be provoked.

True, take him unexpectedly, he may have his lesson to seek (even he that was the meekest man upon earth, threw down that in a sudden indignation, which in cold blood he would have held faster than his life, Exod. 32.19.) but when he bethinks himself what God requires, it is enough. When Teribazus a noble Persian was arrested, at first he drew his sword, and defended himself; but when they charged him in the Kings Name, and enformed him they came from his Majesty, he yeelded presently, and willingly.

If then we will approve our selves true obedienciaries, let our revenge be like that of Elisha's to the Aramites, in stead of smiting them, set bread and water before them: Or like that of Pericles, who as Plutarch reports, when one had spent the day in rayling upon him at his own door, least he should go home in the dark, caused his man to light him with a Torch. And to do otherwise is Ammonite-like, to entreat those Embassadours ill, which are sent in kindnesse and love: for these afflictions are Gods Embassadors, and to handle them rufly, yea, to repine or grudge against them, is to intreat them evill. And certainly, as David took it not well when the Ammonites ill intreated his Embassadours, so God will not take the like well from thee, 1 Chron. 19. But secondly, as the Law of God bindes us to this, so doth the Law of Nature: Whatsoever you would that men should do unto you even so do you unto them, Matth. 7.12. Our Saviour doth not say, Do unto others, as others do unto you; but as you would have others do unto you. Now if we have wronged any man, we desire that he should forgive us, and therefore we must forgive him. Nor would we have any man traduce us behind our backs: therefore St Austin writ over his Table thus,

To speak ill of the absent forbear:

Or else sit not at taeble here.

Lex talionis was never a good Christian Law. If I forgive not, I shall not be forgiven, Mar. 11.26. So to say of our Enemies, as Sampson once of the Philistims: even as they did unto me, so I have done unto them, is but an ill plea. For the Law of God, and the Law of Nature forbids it; and doth not the Law of Nations also? Yes, throughout the whole world: either they have no Law, or else a Law to prohibit men from revenging themselves. Oppression[Page]or injury may not be righted by violence, but by Law (and to seek revenge by Law, when it is not expedient to passe it by, is lawfull:) the redresse of evill by a person unwarranted, is evill.

Obj. But thou wilt say, The Law doth not provide a just remedy in all cases of injury, especially in case of reproach and slander, which is now the Christians chief suffering; or if in part it doth, yet he that is just cannot be quit in one Terme or two. Nay, if he have right in a year, it is counted quick dispatch, and he is glad that he met with such a speedy Lawyer.

Ans. If thou know'st the remedy to be worse than the disease; I hope thou wilt leave it, and commit thy cause to God; who (if thou wilt give him the like time,) will cleer thy innocency, and cost thee nothing.

When we have suffered some evill, the flesh, our own wisedom, like the King of Israel, 2 King. 6.21. will bid us return evill to the doer; but the Spirit or wisdome of God, like Elisha, opposeth, and bids us return him good notwithstanding his evill: But the flesh will reply, he is not worthy to be forgiven: I, but saith the Spirit, Christ is worthy to be obeyed, who hath commanded thee to forgive him. Now, whethers counsell wilt thou follow? It is not alwayes good to take our own counsell; our own wit often hunts us into the snares, that above all we would shun. We oft use means of preservation, and they prove destroying ones. Again, we take courses to ruin us, and they prove means of safety. How many flying from danger, have met with death; and on the other side, found protection even in the very jawes of mischief, that God alone may have the glory. It fell out to be part of Mithridates misery, that he had made himself unpoysonable. All humane wisedom is defective, nor doth the Fools bolt ever misse: whatsoever man thinketh to do in contrariety, is by God turned to be an help of hastning the end he hath appointed him. We are governed by a power that we cannot but obey, our mindes are wrought against our mindes to alter us. In brief, man is oft his own Traytor, and maddeth to undo himself. Wherefore take the Spirits and the Words direction. Render good for evill, and not like for like, though it be with an unwilling willingnesse; as the Merchant casteth his goods over-board, and the Patient suffers his arm or leg to be cut off: and say with thy Saviour, Neverthelesse, not my will, but thy will be done.

But yet more to induce thee hereunto; consider in the last place, That to avenge thy self, is both to lose Gods protection, and to incur his condemnation. We may be said to be out of his protection, when we are out of our way which he hath set us: he hath promised to give his Angels charge over us, to keep us in all our wayes, Psal. 91.11. that is, in the wayes of obedience, or the wayes of his Commandements. But this is one of the Devils ways, a way of sinne and disobedience; and therefore hath no promise or assurance of protection: we may trust God, we may not tempt him: if we do, what seconds soever we get, Christ will not be our second. Where is no commandement, there is no promise; if we want his word, in vain we look for his ayd. When we have means to keep our selves, Gods omnipotency is for the present discharged. If Eutychus had fallen down out of a saucy malipert [...] ▪ [Page] I doubt whether he had been restored by St Paul, Acts 20.9. Wafts and strayes, are properly due to the Lord of the soyl: and you know what the Devill said to our Saviour, Luk. 4.6. which in a restrained sense is true. And therefore when one in Gods stead rebuked Satan, touching a Virgin whom he possest at a Theatre, saying, How durst thou be so bold, as to enter into my house? Satan answers, Because I found her in my house: as Chrysostom delivers it. I am sure Dinah fell into soul hands, when her Fathers house could not hold her: and Sampson the like, when he went to Dalilah: and Ionah, when he went to Tarshish: and the seduced Prophet, when he went beyond his Commission, set him by God: and many the like, who left the path of Gods protection, where the Angels guard and watch, to walk in the Devils by-way of sinne and disobedience. The Chickins are safe under the wings of their mother, and we under the providence of our Father; so long as we hold the tenure of obedience, we are the Lords Subjects; and if we serve him, he will preserve us. A Priest might enter into a Leprous house without danger: because he had a calling from God so to do, and we may follow God dry-shod through the Red-Sea. Neither need we vex our selves with cares, as if we lived at our own cost, or trusted to our own strength: but when a man is fallen to the state of an Out-Law or Rebell; the Law dispenseth with them that kill him; because the Prince hath excluded him from his Protection. Now this being our case, say there shall happen any thing amisse, through thy taking revenge, what mayest thou not expect to suffer, and in thy suffering, what comfort canst thou have? Whereas, if God bring us into crosses, he will be with us in those crosses, and at length bring us out of them more refined. You may observe, there is no such coward, none so valiant as the beleever: without Gods warrant he dares do nothing; with it, any thing. Nothing without it. Those saith Basil (to a great man that perswaded him to yeeld) who are trained up in the Scriptures, will rather die in an holy quarrell, than abate one syllable of divine truth. Nor would any solicite them to do ill, did they rightly know them: for what Cicero speaks of Cato (viz. O gentle Cato, how happy art thou to have been such an one? that never man durst yet presume, to solicite thee in any dishonest cause, or contrary to duty) may be applied to every Beleever, rightly so stiled. When the Tormentors of Marcus Areihusius (who laid to his charge the pulling down of an idolatrous Temple) offered him his pardon, in case he would give so much as would build it up again, he refused it; and being further urged to give but half, he refused it: at last, being told that if he would give but a little towards it, they would release him; he refused to give them so much as an half penny: saying, No not an half penny; for it is as great wickednesse, said he, to confer one half penny, in case of impiety, as if a man should bestow the whole. A good conscience being in the greatest torture, will not give one half penny to be released, with hurt to his conscience: he scans not the we [...]ght of the thing, but the authority of the Commander: and such have no good consciences, that dare gratifie Satan, in committing the least sinne, o [...] neglect God in the smallest precept. The conscionable Nazarite, [Page] Numb. 6. did not only make scruple of guzling, and quaffing whole Flagons of wine, but of eating only an husk, or a kernell of the grape: knowing the one was as well forbidden as the other. Will any man eat poyson because there is but a little of it? A small bullet may kill a man as well as a great one. Goliah was as much hurt by Davids little stone, as Sampson by the weight of a whole house. And Ely died as well by falling back in his chair, as Iezabel by being thrown down from an high window. And what saith our Saviour to the unjust Steward? He that is faithfull in that which is least, is faithfull also in much; and he that is unjust i [...] the least, is unjust also in much, Luk. 16 10. He that will corrupt his conscience for a pound, what would he do for a thousand? If Iudas will sell his M [...]ster for thirty pence, what would he not have done for the Treasury?

Alas, there are no sins small but comparatively: These things (speaking of Mint and Cummin) ought ye to have done, sayes our Saviour, and not have left the other undone, Luk. 11.42. Wherefore it is with a good and tender conscience, as it is with the apple of the eye, for as the least hair or dust grieves and offends that which the skin of the eye-lid could not once complain of; so a good and tender conscience is disquieted, not only with beams, but moates, even such as the world accounts trifles; it strains not only at Cammels, but Gnats also.

A sincere heart is like a neat spruce man, that no sooner spies the least speck or spot on his garment ▪ but he gets it washt or scrap't off: the common Christian, like a nasty sloven, who, though he be all foul and besmeared, can indure it well enough: yea, it offends him that another should be more neat than himself. But such men should consider, that though they have large consciences, that can swallow down any thing, yet the sincere and tender conscience is not so wide. A strait shooe cannot indure the least pibble stone, which will hardly be felt in a wider; neither will God allow those things in his Children, which he permits in his enemies: no man but will permit that in another mans Wife or Child, which he would abhor in his own. A box of precious oyntment, may not have the least fly in it; nor a delicate Garden, the least weed, though the Wildernesse be overgrown with them.

I know the blind world so blames the Religious, and their Religion also, for this nicenesse, that they think them Hypocrites for it: but this was Iobs comfort in the aspersion of Hypocrisie, My witnesse is in Heaven, and my record on high. And as touching others that are offended, their answer is, Take thou O God (who needest not our sinne to further thy work of Grace) the charge of thy Glory, give us grace to take charge of thy Precepts. For sure we are, that what is absolutely evill, can by no circumstance be made good; poyson may be qualified and become medicinall: there is use to be made of an enemy; sicknesse may turn to our better health; and death it self to the faithfull, is but a door to life; but sinne, be it never so small, can never be made good

Thus you have seen their fear, but look also upon their courage, for they more fear the least sinne, than the greatest torment.

[Page]All the fear of Satan and his instruments, ariseth from the want of the true fear of God; but the more a man fears God, the lesse he fears every thing else. Fear God, honour the King, 1 Pet. 2.14, 17. He that fears God, doth but honour the King, he need not fear him, Rom. 13.3. the Law hath not power to smite the vertuous.

True, many have an opinion not wise, That Piety and Religion abates fortitude, and makes valour Feminine: but it is a foundationlesse conceit. The true beleever fears nothing but the displeasure of the highest, and runs away from nothing but sinne.

Indeed he is not like our hot-spurs, that will fight in no cause but a bad; that fear where they should not fear, and fear not where they should fear; that fear the blasts of mens breath, and not the fire of Gods wrath; that fear more to have the world call them Cowards for refusing; than God to judge them rebels for undertaking: that tremble at the thought of a Prison, and yet not fear Hell fire: That can govern Towns and Cities, and let a silly woman over-rule them at home; it may be a servant or a Childe, as Themistocles Sonne did in Greece: What I will, said he, my Mother will have done, and what my Mother will have, my Father doeth. That will undertake a long journey by Sea in a Wherry, as the desperate Marriner hoyseth sayl in a storm, and sayes None of his Ancestors were drowned: That will rush fearlesly into infected houses, and say, The Plague never ceizeth on valiant blood, it kills none but Cowards: That languishing of some sicknesse, will strive to drink it away, and so make hast to dispatch both body and soul at once: that will run on high battlements, gallop down steep hils, ride over narrow bridges, walk on weak Ice, and never think what if I fall? but what if I passe over and fall not?

No, he is not thus fearlesse, for this is presumption and desperate madnesse, not that courage and fortitude which ariseth from faith, and the true fear of God; but from blindnesse and invincible ignorance of their own estate: As what think you? Would any man put his life to a venture, if he knew that when he died he should presently drop into hell? I think not. But let the beleeving Christian, (who knowes he hath a place reserved for him in Heaven) have a warrant from Gods word; you cannot name the service, or danger that he will stick at. Nor can he lightly fail of successe. It is observed that Trajan was never vanquished, because he never undertook warre without just cause. In fine, as he is most fearfull to offend, so he is most couragious in a good cause; as abundance of examples witnesse, whereof I'le but instance two: for the time would be too short to tell of Abraham, and Moses, and Caleb, and David, and Gideon, and Baruck, and Sampson, and Ieptha, and many others; of whom the holy Ghost gives this generall testimony; that by faith, of weak they were made strong, waxed valiant in battell, turned to flight the Armies of the Aliants, subdued Kingdoms, stopt the mouthes of Lyons, quenched the violence of the fire, &c. Heb. 11.22, to 35. Nor will I pitch upon Ioshua, whom neither Caesar, nor Pompey, nor Alexander the Great, nor William the Conquerour, nor any other ever came near, either for valour or victories: but even Ionathan before, [Page] and the Martyrs, after Christ, shall make it good. As what think you of Ionathan, whom neither steepnesse of Rocks, nor multitude of enemies, could discourage, or disswade from so unlikely an assault? Is it possible, if the divine power of Faith, did not add spirit and courage, making men more than men; that two should dare to think of encountering so many thousands? and yet behold Ionathan and his Armour-bearer put to flight, and terrified the hearts of all the Philistims, being thirty thousand Chariots, six thousand Horse-men, and Foot-men like the sand of the Sea-shore, 1 Sam. 14.15. O divine power of faith! that in all attempts and difficulties makes us more than men, and regards no more Armies of adversaries, than swarms of flies.

A naturall man in a project so unlikely, would have had many thoughts of discouragement, and strong reasons to disswade him: but his faith dissolves impediments, as the Sunne doth dewes; yea, he contemns all fears, overlooks all impossibilities, breaks through all difficulties with a resolute courage, and flies over all carnall objections with celestiall wings; because the strength of his God, was the ground of his strength in God.

But secondly, To shew that their courage is no lesse passive, than active; look upon that Noble Army of Martyrs, mentioned in Ecclesiasticall History, who went as willingly and cheerfully to the stake, as our Gallants to a Play; and leapt into their beds of flames, as if they had been beds of down: yea, even weak women, and young striplings, when with one dash of a pen, they might have been released. If any shall yet doubt which of the two (the Religious or Prophane) are most valiant and couragious; let them look upon the demeanour of the twelve Spies, Numb. the 13th and 14th Chapters; and observe the difference between the two faithfull and true hearted, and the other ten: then will they conclude, that Piety and Religion doth not make men Cowards; or if it do▪ that as there is no feast to the Churles, so there is no fight to the Cowards. True, they are not soon, nor easily provoked; but all the better, the longer the cold fit in an Ague, the stronger the hot sit.

I know men of the Sword will be loth to allow of this Doctrine; but truth is truth, as well when it is not acknowledged, as when it is: and experience tells us, that he who fears not to do evill, is alwayes afraid to suffer evill. Yea the Word of God is expresse; That none can be truly valarous, but such as are truly religious, The wicked fly when none pursueth, but the righteous are as bold as a Lyon, Prov. 28.1. The reason whereof is, If they live, they know by whom they stand; if they die, they know for whose sake they fall.

But what speak I of their not fearing death, when they shall not fear even the day of Iudgement, 1 Joh. 4.17. Hast not thou O Saviour bidden us, when the Elements shall be dissolved, and the Heavens shall be flaming about our ears, to lift up our heads with joy, because our redemption draweth nigh, Luk. 21.25, to 29. Wherefore saith the valiant Beleever, come death, come fire, come whirlewinde, they are worthy to be welcome that shall carry us to immortality. Let Pagans and Infidels fear death, saith St Cyprian, who [Page] never feared God in their life, but let Christians go to it as travellers unto their native home; as Children unto their loving Father; willingly, joyfully. Let such fear to die, as have no hope to live a better life: well may the brute beast fear death, whose end of life is the conclusion of their being: well may the Epicure tremble at it, who with his life looketh to lose his felicity: well may ignorant and unrepentant sinners quake at it, whose death begins their damnation: well may all those make much of this life, who are not sure of a better; because they are conscious to themselves, that this dying life, will but bring them to a living death; they have all sown in sinne, and what can they look to reap, but misery and vanity? sinne was their traffique, and grief will be their gain; detestable was their life, and damnable will be their decease.

But it is otherwise with the Godly, they may be killed, but cannot be hurt; for even death (that fiend) is to them a friend, like the Red Sea to the Israelites, which put them over to the Land of Promise, while it drowned their enemies. It is to the faithfull as the Angels were to Lot, who snatcht him out of Sodome, while the rest were consumed with fire and brimstone. Every beleever is Christs betrothed Spouse, and death is but a messenger to bring her home to her Husband: and what chaste or loving Spouse, will not earnestly desire the presence of her Bridegroom (as St Austin speaks?) Yea, the day of death to them, is the day of their Coronation: and what Princely heir does [...]t long for the day of his instalment, and rejoyce when it comes? Certainly it was the sweetest voice that ever the Thief heard in this life, when Christ said unto him, This day shalt thou be with me in Paradise, Luk. 23.43. In a word, as death to the wicked, puts an end to their short joyes, and begins their everlasting sorrowes: so to the Elect, it is the end of all sorrow, and the beginning of their everlasting joyes.

The end of their sorrow; for whereas complaint of evils past, sense of present, and fear of future, have shared our lives amongst them; death is

1. A Supersedeas for all diseases; the Resurrection knows no imperfection.

2. It is a Writ of ease, to free us from labour and servitude: like Moses that delivered Gods people out of bondage, and from brick-making in Aegypt.

3. Whereas our ingresse into the world, our progresse in it, our egresse out of it, is nothing but sorrow (for we are born crying, live grumbling, and die sighing) death is a medicine, which drives away all these, for we shall rise triumphing.

4. It shall revive our reputations, and cleer our Names from all ignominy and reproach; yea, the more contemptible here, the more glorious hereafter. Now a very Duellist will go into the field to seek death, and finde honour.

5. Death to the godly is as a Goal-delivery, to let the Soul out of the prison of the body, and set it free.

6. Death frees us from sinne, an Inmate that (spite of our teeth) will [...]oust with us, so long as life affords it house-room: for what is it to the faithfull, but the funerall of their vices, and the resurrection of their vertues.

[Page]And thus we see, that death to the Saints is not a penalty, but a remedy; that it acquits us of all our bonds, as sicknesse, labour, sorrow, disgrace, imprisonment, and (that which is worse than all) sinne; that it is not so much the death of nature as of corruption and calamity. But this is not half the good it doth us; for it delivers us up, and lets us into such Ioyes, as eye hath not seen, nor ear heard, neither hath entred into the heart of man to conceive, 1 Cor. 2.9. Yea, a man may as well with a coal, paint out the Sunne in all his splendor, as with his pen, or tongue expresse; or with his heart (were it as deep as the Sea) conceive, the fullnesse of those joyes, and sweetnesse of those pleasures, which the Saints shall enjoy at Gods right hand for evermore, Psal. 16.11. In thy presence is the sullnesse of joy, and at thy right hand are pleasures for evermore. For quality they are pleasures; for quantity, fullnesse; for dignity, at Gods right hand; for eternity, for evermore: and millions of years multiplied by millions, make not up a minute to this eternity.

Our dissolution is nothing else but aeterni natalis, the birth-day of eternity (as Seneca calls it, more truly than he was aware,) for when we are born, we are mortall; but when we are dead, we are immortall: yea, even their mortall wounds make the sufferers immortall; and presently transport us from the contemplation of felicity, unto the fruition. Whereas, if the corn of our bodies be not cast into the earth by death, we can have none of this increase: which is the reason, first, that we celebrate the memory of the Saints, not upon their birth-dayes, but upon their death-dayes; to shew how the day of our death, is better than the day of our birth: And secondly, that many Holy men have wisht for death; as Ieremy, Iob, Paul, &c. As, who can either marvell, or blame the desire of advantage? for the weary traveller to long for rest, the prisoner for liberty, the banished for home; it is so naturall, that the contrary disposition were monstrous.

And indeed it is our ignorance and infidelity; at least our impreparation, that makes death seem other than advantage. And look to it, for he hardly mourns for the sinnes of the time, who longs not to be freed from the time of sinne: he but little loves his Saviour, who is not willing to go unto him, and is too fond of himself, that would not go out of himself to God.

True, he that beleeveth will not make haste, Isa. 28.16. that is, he will not go out by a back-door, seek redresse by unlawfull means: for though here he hath his pain, and in Heaven he looks for his payment, yet he will not make more haste than good speed. Though he desires to be dissolved, and to be with Christ, which is best of all, Phil. 1.23, 24. Yet he is content to live, yea, he lives patiently, though he dies joyfully: In his wisdome he could chuse the gain of death, but in his obedience he refuseth not the service of life: and it is to be feared, that God will refuse that soul, which leaves the body before himself calls for it; as Seneca speaks (like a Divine.)

Now, what are we to learn from this double lesson, but a two-fold instruction? [...] [Page] unsent? is death to the godly no other then the Brazen Serpent to the Israelites? which was so farre from hurting them, that contrarily it healed them. And wouldest thou not fear death (for to labour not to die is labour in vain, and Kings in this are Subjects.)

First, Look through death at glory, as l [...]t but the unfolded Heavens give way to Stevens eyes, to behold Christ in the glory of his Father; how willing is he to ascend by that stony passage? Acts 7.56, 59.

Secondly, Fear to commit the least sinne, which is forbidden by so great a God, and suffered for by so loving a Saviour.

Now God hath so farre forth forbidden revenge, that he hath forbidden all kinde of hatred and malice; for the Law in every Commandement is spirituall, and bindes the heart as well as the hand; and to thy power thou hast slain him whom thou hatest: he is alive, and yet thou hast kil'd him, saith St Augustine: and therefore these two, hatred and murther, are coupled together as yoak-fellowes, in that long teame of the fleshes beastly works, which draw men to perdition, Rom. 1.29. Gal. 5.21. and wherein do they differ? but as the Father and the Sonne, or as Devill and evill, only in a letter. Yea, saith Christ, in the places before quoted, Love your enemies, do well to them that hate you, overcome evill with good, &c. Luk 6.27. Rom. 12.21. Be so farre from snatching Gods weapon out of his hand, that you rather master unkindnesse with kindnesse.

And as this is Gods word, so hearing what the word speaks, is an ear-mark of Christs sheep, as witnesseth the chief sheepherd, Joh. 8. He that is of God, heareth Gods word: and he is of an uncircumcised ear, and one of the Devils Goats, that wants this mark: for he heareth it not, because he is not of God, Vers. 47. Wherefore lay it to heart, lose not the priviledge of Gods protection, by an unwarrantable righting of thy self: Do not like the Fool, that leapt in the water, for fear of being drowned in the boat. But above all fears, fear him, which, after he hath kil'd, hath power to cast into hell, Luk. 12.5. compare the present with the future, the action with the reward; think thou seest beyond pleasing thy appetite, and doing thine own will, sinne against God; beyond that, death; beyond death, judgement; beyond judgement, hell; beyond that, no limits of time, or torments; but all easelesse, and endlesse. Thou cryest, God be mercifull to me; but be thou also mercifull to thy self: Fear God, fear sinne, and fear nothing; for sinne is the sting of all troubles: pull out the sting, and deride the malice of the Serpent. Yea, have but Gods warrant for what thou goest about, and then let death happen, it shall not happen amisse; for the assurance of Gods call and protection, when a mans actions are warranted by the Word, will even take away the very fear of death: for, death (as a Father well notes) hath nothing terrible, but what our life hath made so. He that hath lived well is seldom unwilling to die; life or death is alike welcome unto him; for he knowes, whiles he is here, God will protect him; and when he goes hence God will receive him. I have so behaved my self (saith St Ambrose to the Nobles of Millain) that I am not asha [...] [Page] Hilarion, These seventy years and upwards, thou hast served the Lord ▪ therefore now go forth my soul with joy, &c. Whereas he that hath lived wickedly, had rather lose any thing even his soul, than his life: whereby he tels us, though his tongue expresse it not, that he expects a worse estate hereafter. How oft doth guiltinesse make one avoid, what another would wish in this case? Yea, death was much facilitated by the vertues of a well-led life, even in the Heathen. Phocion being condemned to die, and the executioner refusing to do his office, unlesse he had twelve Drachmes paid him in hand; Phocion borrowed it of a friend and gave it him: ne mora fieret morti. Again, Cato was so resolute, that he told Caesar, he feared his pardon, more than the pain he threatned him with. And Aristippus, as I take it (though I may be mistaken,) told the Saylers (that wondred why he was not, as well as they, afraid in a storm?) that the odds was much; for they feared the torments due to a wicked life, and he expected the reward of a good one. Its a solid and sweet reason, being rightly applied. Vic [...] drawes death with a horrid look, with a whip, and flames, and terrors; but so doth not vertue. Whence it was that death was ugly and fearfull unto Cicero; wished for, and desired of Cato; and indifferent to Socrates.

Obj. But a violent and painfull death, is by far, more terrible and intollerable than a naturall?

Answ. Seldom have the Martyrs found it so, but often the contrary: which made them kisse the wheele that must kill them, and think the stayres of the scaffold of their Martyrdom, but so many degrees of their ascent to glory. Besides Elias his fiery Chariot, or they which stoned Steven, took no more from them, than an ordinary sicknesse did from Lazarus; and let death any way crumble the body to dust, the Resurrection shall restore it whole again. Indeed if we live (and God by some lingring sicknesse, shall in mercy stay till we make us ready,) we shall do well: but if we die as the Martyrs did, half burnt, and half blown up; we shall do better. And thus much to prove that the Godly indure reproaches and persecutions patiently, because God hath commanded them so to do.

CHAP. XXX. That they are patient in suffering of wrongs, for Gods glory.

3. THe Children of God are patient in suffering wrongs, for Gods glory; lest Philosophy should seem more operative in her Disciples, than Divinity in hers; lest Nature and Infidelity should boast it self against Christianity. It is a saying of Seneca, He that is not able to set light by a sottish injury, is no Disciple of Philosophy. And the examples before rehearsed shew, that Socrates, Plato, Aristippus, Aristotle, Diogenes, Epictetus, Philip of Macedon, Dion of Alexandria, Agathocles, Antigonus, and Caesar, were indued with rare and admirable Patience; whereunto I will add three other examples: Philip of Macedon asking the Embassadors of Athens, how he might [...] [Page] Athens that could be, if you would hang your self; yet was not moved a jot, for all his might was answerable to his patience: Why? he cared not so much to revenge the evill, as to requite the good.

Polaemon was not so much as appalled at the byting of a Dogge that took away the brawn or calf of his leg; nor Harpalus to see two of his Sonnes laid ready drest in a silver charger, when Astyages had bid him to supper. And lastly, when it was told Anaxagoras (from the State) that he was condemned to die, and that his Children were already executed, he was able to make this answer; As touching (said he) my condemnation, nature hath given like sentence both of my condemners and me; and as touching my Children, I knew before that I had begot mortall creatures. But what of all this? Let every naturall man know, that a continued patience may be different from what is goodnesse: for as Austin well, There is no true vertue, where there is no true Religion; neither is it a naturall meeknesse which proceeds from a good constitution, nor a morall meeknesse which proceeds from good education and breeding; but spirituall meeknesse which is a fruit of the spirit, Gal. 5.22, to 25. That is the subject of our discourse, and will carry away the blessing.

But to give them the utmost advantage, let the vertues of all these Philosophers be extracted into one Essence, and that spirit powred into one man (as Zeuxis pourtraying Iuno, chose the five Daughters of Croton, out of all the Agrigentine Virgins, that from their severall perfections, he might compose one excellent and most beautifull picture:) Yet this Philosopher must be acknowledged to fall short of a compleat Christian guided by the Spirit of God. Or if you will gather out of Histories the magnanimity of Hector, of Alexander, of Caesar, of Scipio, and of Scaevola, put them to the rest; yet for patience and constancy, they come not near that one president laid down in the example of that holy man Iob, and other servants of God in succeeding ages; and that in five main particulars.

1. One notable difference between the patience of a Philosopher and a Christian, is, They lacked a pure heart, truly sanctified by the holy Ghost, which is the fountain of all well doing. Now if the fountain be corrupt, the streams cannot be pure; but the best of them were but in the state of nature unregenerate, and consequently unreconciled to God in Christ, and so enemies to him, Rom. 5.10. And our persons must first be justified and accepted of God, before our actions can please him: as of necessity the Tree must be good, before it can bear good fruit. Yea, saith our Saviour, as the Branch cannot bear fruit of it self, except it abide in the Vine, no more can ye, except you abide in me, Joh, 15.4. Christian vertues are not naturall; a man is no more born with Grace in his soul, than with Apparell on his back.

Again, the best of our Works are imperfect, and mingled with corruptions; and therefore cannot abide the examination of Gods exact justice, till they be covered with Christs Righteousnesse, and their corruption washed away with his most precious blood Neither can those works please God, which are done without him: for as it will be no excuse before God [...] [Page] when the matter of the work is ill, to plead the goodnesse of the heart; so, neither when the heart is nought, to plead that the matter of the work is good; as many notable examples prove, namely the Iews urging God with their fasting, Isa. 58. and yet sent away empty. And those reprobates, Matth. 7. who alleadg their preaching in Christs Name, casting out Devils, &c. but receiving that fearfull answer, Depart from me ye workers of iniquity, I know you not. As also Cain, whose outward works in sacrificing were the same with his brothers; and yet St Iohn sayes, Cains works were evill, and his brothers good; which may serve to comfort poor Publicans, and confound all proud Pharisees, as St Austin observes, Qui viret in foliis venit a radicibus humor.

2. As the Christian bears injuries patiently, so he doth it and all other performances in knowledge of, and in obedience to Gods Word and Commandement; which obedience also proceeds from a true loue of God, and an humble heart: thinking when he hath done that, he falls far short or performing his duty. Whereas they had neither knowledge in, nor love to, not the least respect of God or his word, in their bearing injuries: and therefore as God said once to the Iews in matter of fasting, Have ye fasted to me? so he will say to them in the matter of suffering, Have ye suffered in love and obedience to me, and my word? No: but in love to your own credit, and other the like carnall respects. And indeed, how can they expect a reward from God, when they have done him no service? If in bearing with, or serving of men, we serve our selves, and seek our selves rather than God: when we come for our reward, Gods answer will be, Let him reward you, whom ye have served; thou servedst thy self, therefore reward thy self, if thou wilt: for I never reward any service but mine own. As, why will Christ at the latter day remember, and reward the duties of love and liberality done to men? but because they were done for his sake, and as to himself, Matth. 25.40. Ye have done them unto me, there is the cause of the reward. Whence it is, St Paul willeth Christian servants, yoaked with cruell heathenish Masters, to be obedient unto them, as unto Christ; serving the Lord, and not men, Col. 3.22, 23, 24.

3. What ever they did or suffered, was either to purchase fame to themselves, or to merit reward by it; their aym and end was not Gods glory, but their own honour and glory, and vertues are to be judged, not by their actions, but by their ends. Yea, they called vertue, Bonum Theatrale, as if a man would not be vertuous, if he had not spectators to take notice of him: but it is false, for vertue will be as cleer in solitudine as in Theatr [...], though not so conspicuous; only it may grow more strong by the observation, and applause of others, as an heat that is doubled by the reflection.

But, O the difference between these naturall and meer morall men, and a true Christian: the Christian loves goodnesse for it self, and would be holy, were there no Heaven to reward it; he does all, and suffers all, out of sincere affection, and a zeal of Gods glory, and the Churches good, Matth. 5.16. to the end his Name may be magnified, and others won and edified, 1 Pet. 2.12. as most fit it is, that the profit being mans, the honour should be [Page] Gods. And this his sincerity the rather appears, in that he holds out maugre all opposition, disgrace, persecution ▪ &c. whereas the other, like windmills, would not turn about to do any good service, but for the wind of mens praises.

Now, it is one method to practise swimming with Bladders, and another to practise dauncing with heavy shooes. We read of some that in the Monastery could fast whole dayes together with ease, but in the desart they could not hold out untill noon, but their bellies would be craving presently.

4. The one doth it in faith, which only crowns good actions; for whatsoever is not done in faith is sin, Rom. 14.23. and therefore cannot please God, Heb. 11.6. the reason is this, If our best actions be not the fruits of a lively faith, they spring from ignorance and infidelity, as herbs may do from a dunghill. And its evident they have not faith; for how should they beleeve in him, of whom they have not heard? Rom. 10.14.

And it were well if all that are meer civill and morall men, would look to the Rock where-out their works are hewn; and to the Pit, where-out they were digged: for God looketh at no action further, than it is the work of his Spirit, but the spirit is no where but in the sons of God, Gal. 4.6. and no sons but by faith in Christ, Gal. 3.26. So that obedience without faith, is but as the shell without the kernell, the husk without the corn, the carkasse without the soul, which the Lord abhors, as the sacrifice of fools, Isa. 66.3. Whence it is, that all the vertues of the Heathen are called by Divines splendida peccata, shining or glistering sinnes, sinnes as it were in a silken Robe.

5. The sum of all Morall Philosophy is included in these two words, sustain, and abstain, and a wicked man may restrain evill as do the godly; but here is the difference, the one keeps in corruption, the other kills corruption.

6. The Philosopher, and so all civill and morall men, can forbear, the Christian forgive; they pardon their enemies, we love ours; pray for them, and return good for evill: and if not, we no whit savour of Heaven. For if you love them that love you (saith our Saviour,) what thanks shall you have? for even the sinners do the same (such as see not beyond the clouds of humane reason:) But I say unto you which hear, Love your enemies, blesse them that curse you, do good to them that hate you, and pray for them which hurt you, and persecute you, Matth. 5.44. Luk. 6.27, 32, 33. shewing that if we will ever hope for good our selves, we must return good for evill unto others. In which words you may note a triple injunction, one to the h [...]art, the treasury of love; another to the tongue, loves interpreter; the third and principall to the hand, which is loves Factor or Almoner. Wherein our Saviour seems to set man like a Clock, whose master-wheel must not only go right within, nor the bell alone sound true above; but the hand also point straight without: as for the motion and setting of the wheel within, he sayes to the heart, love your enemies: for the stroke and sounding of the bell above, he saith to the tongue, blesse them that curse you: and for the pointing of the hand, or Index without, he saith to the hand, Do good to them that hurt you.

[Page]Now, well may naturall men say [...] with the winde of their naturall passion [...] and corrupt affections, in rendring evill for evill, but Christ the Master and Pilot of his Ship the Church; hath charged all passengers bound for Heaven, the Haven of their hope, and Harbour of their rest; like Pauls Mariners, Acts 27. to sayl with a contrary wind and weather, of doing good for evill: and like the Disciples on the Lake of Genazereth, R [...] through the raging waves of their enemies reproaches, with a contrary breath; not rendring rebuke for rebuke ▪ but contrariwise, to blesse, 1 Pet. 3 [...]. And the better to teach us this lesson, he practised it himself, adding example to precept: for his word and his work, like mercy and truth, were together; his precept and his practise, like righteousnesse and peace, kissed each other: for when they in devilish malice sought nothing but his condemnation, he in great love went about the work of their salvation: when they shed his blood to quench their malice, he swet water and blood to wash their souls. Yea, when the Iews were crucifying of him, he at the same time (though the torments of his passion were intollerable, incomparable, unconceivable) solliciteth God for their pardon, Luk. 23.34. Now his prayer could not but he efficacious, and a pardon for such murder [...]rs, was no mean good turn. And this likewise is the practice of the Saints, who strive to imitate their Master in all things which he did as man: St Steven, at the instant, while his enemies were stoning of him, kneeled down and prayed, Lord lay not this sinne to their charge, Acts 7.60. Where is one thing very remarkable; he stood when he prayed for himself, but kneeled when he prayed for his enemies; hereby shewing the greatnesse of their impiety, which easily could not be forgiven, as also the greatnesse of his piety. And indeed, as to render good for good, is the part of a man; and to render evill for evill, the part of a beast; and to render evill for good, the part of a devill ▪ so to render good for evill, is only the part of a Saint: Be mercifull as your heavenly Father is mercifull, Luk. 6.36. It were easie to abound in examples of this kinde; How often did Moses return good unto Pharaoh for his evill, in praying to, and prevailing with God for him, to the removall of nine severall plagues, notwithstanding his cruell oppression? And David, what could he have done for Saul, that he left undone; notwithstanding he so cruelly persecuted him, and hunted after his life? And the like I might shew in that man of God to Ieroboam, and they that went to Heaven by that bloody way of Martyrdom, who prayed for others, even their persecutors and murtherers; an easier passage to Heaven: Yea, Gods people account it a sinne to [...]ease praying for their worst enemies, 1 Sam. 12.23.

But what do I tell them of these transcendent examples? when I never yet heard or read of that Philosopher, which could parallel Dr Cooper Bishop of Lyncolne, in an act of patient suffering; who, when his Wife had burnt all his Notes, which he had been eighty years a gathering, least he should kill himself with overmuch study (for she had much ado to get him to his meales,) shew'd not the least token of passion, but only reply'd, Indeed wife it was not well done: so falling to work again, was [Page] eight years more in gathering the same Notes, wherewith he composed his Dictionary: which example, I confesse, more admires me, than any that ever I heard of from a man, not extraordinarily and immediately inspired and assisted by the holy Ghost: and sure he that could endure this, could endure any thing, whether in body, goods, or good name: for of necessity there must be in that man that can patiently bear such a losse, somewhat more than man. I know there are some men (or rather two legged Beasts) that esteem no more of Books and Notes, than Esops Coe [...] did of the Pearl he found; and these accordingly will say, this was nothing in comparison of what they suffer: as when once a Hotspur was perswaded to be patient as Iob was, he replied, What do you tell me of Iob? Iob never had any Suits in Chancery.

Yea, indeed the meanest of Christs royall Band, for patience, puts down all the generation of naturall men; as even their enemies will confesse. Consalvus a Spanish Bishop and Inquisitor, wondred, how the Protestants had that Commandement, Thou shalt love thy neighbour as thy self, so indelibly printed in their hearts, that no torture could blot it out, and make them confesse, and betray one another. And indeed, how should it be otherwise? For

First, If Morall Principles cherished and strengthened by good education, will enable the soul against vicious inclinations; so that though some influence of the Heavens do work upon the aire, and the aire upon the spirits, and the spirits upon the humours? and these incline the temper, and that inclines the soul of a man, such and such wayes: yet breeding in the resineder sort of evill persons, will nauch prevail, to draw them another way; what may we think of grace, and faith, and Gods Spirit, which are supernaturall?

Secondly, Every Christian suffering for Christs sake, and for righteousnesse sake, hath Gods mighty power to support him, and Christ to suffer with [...], and bear a part in his misery: whereas the naturall man suffers all himself as a delinquent or malefactor; whose guilty conscience adds weight [...]o his punishment. A woman called Faelicitas (whom St Austin much praiseth,) being brought to bed in the time of her imprisonment for the truth; (and by reason of the great pains she had in her labour, that she could not forbear scree [...]hing;) one of the Officers hearing her cry out, tauntingly mockt her thus: Ah woman, if thou canst not bear these sorrowes, without such cryings; how wilt thou endure, when thou shalt be burnt, or cut in pieces, or torn asunder! what thou now sufferest, is but sport, but the Tragedy is to follow: whom she answered; Now, said she, I suffer for my self, and for sinne; but then, Christ is to suffer in me, and I for him. And it fell out as she said, for when she was thrown to the wild beasts, she neither sent out schreeings, nor so much as a sigh or groan; but entertained death with so merry and cheerfull a countenance, as if she had been invited to a Feast

And thus you see in the first place, that Nature hath but a slow foot to follow Religion close at the heels, that grace and faith transcend reason, [Page] as much as reason doth sense; that patience (rightly so called) is a Prerogative-royall, peculiar to the Saints. It is well if Philosop [...]y have so much wisdome, as to stand amazed at it.

2. That it is not true Christian patience, except 1. It flow from a pious and good heart, sanctified by the holy Ghost. 2. Be done in knowledge of, and obedience to Gods command. 3. That we do it in humility, and sincere love to God. 4. That it be done in faith. 5. That we aim at Gods glory (not at our own,) and the Churches good in our sufferings. 6. That we forgive, as well as forbear; yea, love, pray for, and return good to our enemies for their evill: Which being so, what hath the Swashbuckler to say for himself? And what will become of him, if he repent not, who can afford no time to a [...]gue, but to execute? Yea, what hath the more temperate worldling to say for himself, who hath some small piece of reason for his guide? arguing thus, I would rather make shew of my passions, than smother them to my cost; which being vented and exprest, become more languishing and weak: better it is to let its point work outwardly, than bend it against our selves; and in reason, Tallying of i [...]juries is but justice: To which I answer, it is not reason, especially carnall reason, but Religion, which all this while hath been disputed of, which is Divine and supernaturall; and that teacheth how good must be returned for evill, and that we should rather invite our enemy to do us more wrong, than not to suffer the former with patience, as our Saviours words do imply: If (saith he) they strike thee on the one cheek, turn to him th [...] other also: If they sue thee at the Law, and take away thy coat, let them have thy cloak also, Matth. 5.39, 40. He speaks comparatively, as if he should say, Rather suffer two wrongs, than do one.

Indeed, the difficulty of the duty, the seeming danger, and want of faith in carnall men, weakneth the force of the strongest reasons; for no more among Ruffians, but a word and a blow; among civill men, but a word and a Writ, can you expect. But as thrice Noble Nehemiah said to that false Belly-god betraying-Priest Shemaiah, Should such a man as I flee? So the true Christian will encounter all discouragements and frighting alarms thus; Should such a man as I, fear to do that which my Master, King and Captain Christ Iesus hath commanded me, which is of more necessity than life it self?

Yea, seeing Heathens could go so farre as to subdue their passions; for shame let so many of us as would be accounted Christians, go further, even to the mortifying of ours: or if we go not before Publicans and Sinners. in the Kingdom of grace, Publicans and sinners shall go before us into the Kingdom of Heaven. And seeing the duty of the Childe, is the Fathers Honour, let us that are Christians, be known from worldlings by our practice; as once the Grecians were known from the Barbarians by their vertuous lives, as Quintus Curtius notes. Shall a wilde Olive tree, growing upon the barren mounts of Gilboa; and nature, where neither dew of the spirit, nor rain of grace falleth, bear such fruit? and shalt not to thou, a green Olivetree, in the house of God, planted beside the [Page] waters of comfort, bring forth this fruit of the Spirit?

We see that civill honesty, severed from true piety, humility, saving knowledge, sincere love to God, true obedience to his word, justifying faith, a zeal of Gods glory, and desire to edifie and win others, God accepts not, as proceeding from the love of our selves, and other carnall respects, namely, to obtain praise or profit thereby. So that to suffer as the Heathen did, without observing other circumstances, is but to imitate that foolish Patient, who when the Physician bade him take that prescript, eat up the paper. Wherefore do not only subdue thy passions, but sayl with that contrary breath of the Apostle, 1 Cor. 4.12. We are reviled, and we blesse: and with that of St Steven, who rowed both against winde and tyde, not only through the raging waves of his enemies reproaches, but even in a storm of stones, being as earnest to save their souls, as they were to slay his body.

Meer Civill and morall men have speculative knowledge, if thine be saving, it will take away barrennesse and make thee fruitfull in the works of obedience; Who planteth a Vineyard, and eateth not of the fruit thereof? we expect this of the Earth that hath only nature, and shall not God expect it of us, who have sense to govern nature, Reason to govern sense, grace to govern reason, Iesus Christ to govern all?

The little World Man, is so the compendium and abridgement of all creatures, that whatsoever is imprinted with Capitall Letters in that large Volume, as in Folio, is sweetly and harmoniously contracted in decimo sexto, in the brief text of man, who includes all: Planets have being, not life; Plants have life, not sense; Beasts have sense, not reason; Angels have being, life, reason, not sense; Man hath all, and contains in him more generality than the Angels; Being with Planets, life with Plants, sense with Beasts, reason with Angels: But the beleever hath over and above Gods Spirit, and faith, which are peculiar prerogatives belonging to the godly, which no man (being a m [...]er man) is capable of.

Here also, if it were as orderly as pertinent, I might take occasion to shew another peculiar and proper adjunct belonging to the patience of a Christian, which a Philosopher may sooner envy than imitate; yea, it must put him besides his reason, before he can conceive it possible; namely, That a Christian rejoyceth in his sufferings: We rejoyce in tribulation (saith St Paul,) knowing that tribulation bringeth forth patience, and patience experience, and experience hope, &c. Rom. 5.3. Yea, he goeth yet further and saith; I am filled with comfort, I am exceedingly joyfull in all our tribulation, 2 Cor. 7.4. which is to over-abound exceedingly with joy, such an exuberation of joy, as brake forth into thankefulnesse: And St Iames the like, saying, My brethren, count it exceeding joy, when ye fall into divers temptations; knowing that the trying of your faith, bringeth forth patience: and let patience have her perfect work, that ye may be perfect and intire lacking nothing, Jam. 1.3, 4.

Gods people do not only acknowledge that they suffer justly frrm God, even when they suffer unjustly from men, as Iosephs brethren did, who [Page] were no Spies, nor corners, as they were accused; yea, they had faithfully presented their Monies for their Wheat, neither had they stolen their Lords Cup? yet say they, justly is this evill come upon us, because we have sinned against our brother, Gen. 42.21. As a trespasse being committed, perhaps thirty or forty years ago, and no punishment till now inflicted; behold thy Creditor is now come, and thou must pay the debt; hast thou any wrong done thee? I trow not. But this is not all (though nature will scarce acknowledge so much) for we must proceed, and not alwayes continue in the nethermost Forme, like drones: he is not uppermost in this School of Patience, who suffereth things patiently, that must be suffered: but he who doth it willingly, cheerfully and thankefully.

Paulus Diaconus relates, how the Empresse Irene being deposed from ruling, by her own servant, said, I thank God, who of his free mercy advanced me an unworthy Orphane to the Empire, but now that he suffereth me to be cast down, I ascribe it wholly to my sinnes: blessed be his Name, for his mercy in the one, in the other for his justice. And St Iam [...]s being cut into pieces limb by limb, was heard to say, God be thanked, upon the cutting off of each member or joynt. The very Heathen, saith St Hierome, know that thanks are to be given for benefits received, but Christians only, give thanks for calamities and mis [...]ries.

But because this path leads from the way of my intended discourse, and you affect not to have mee digresse: come we to the sixteenth Reason.

CHAP. XXXI. That they may follow Christs example, and imitate the Patience of the Saints in all Ages.

16. Reason.

6. IN the sixth and last place, they bear the slanders and persecutions of wicked men patiently, that they may follow Christs example, and imitate the patience of the Saints in all ages.

Christ also suffered for you (saith St Peter) leaving you an example that you should follow his steps, 1 Pet. 2.21. And it is written of him, that When he was reviled, he reviled not again; when he suffered he threatned not, 1 Pet. 2.23. He was called of his enemies Conjurer, Samaritane, Winebibber, &c. was scoft at, scorned, scourged, crucified, and what not? yea, he suffered in every place, in every part.

First, In every place, hunger in the desart, resistance in the Temple, sorrow in the Garden, contumelies in the Iudgement-hall, Crucifying without the City, &c.

Secondly, In every part, his eyes run down with tears, his temples with blood, his ears tingled with buffetings, glowed with reproaches; they afflicted his taste with Gall, spit in his face, pierc'd his head with thorns, his hands with nayles, his side with a spear: his heart was full of sorrow, his soul of anguish, his whole body was sacrificed as an offering for sinne; and [Page] yet he suffered all for us, to the end he might leave us an example, that we should follow his steps. Neither was it so much what he suffered, as with what affection, willingnesse and patience he suffered, that did Nobilitate the merit of his sufferings.

As touching the first, Why descended he to take our flesh? but that we might ascend to take his Kingdom; he descended to be crucified, that we might ascend to be glorified; he descended to hell, that we might ascend to Heaven.

Touching the second, What King ever went so willingly to be Crowned, as he to be crucified? Who so gladly from execution, as he to it? What man was ever so desirous to save his life, as Christ was to lose it? witnesse that speech, I have a baptisme to be baptised with, and how am I pained till it be accomplished, Luk. 12.50? His minde was in pain, till his body and soul came to it: And to him that disswaded him from it, he used no other termes, than avoid, Satan.

And thirdly, With what patience he suffered all, let both Testaments, determine; he was oppressed and afflicted, yet did he not open his mouth; he was brought as a sheep to the slaughter, and as a sheep before the shearer is dumb, so opened he not his mouth, Isa. 53.7. His behaviour was so mild and gentle, that all the malice of his enemies, could not wrest an angry word from him. Yea, when his own Disciple was determined to betray him; I see not a frown, I hear not a check from him again: but what thou doest, do quickly. O the admirable meeknesse of this Lamb of God! Why do we startle at our petty wrongs, and swell with anger, and break into furious revenges, upon every occasion, when the pattern of our patience lets not fall one harsh word, upon so foul and bloody a Traytor? When the Jews cried out, Crucifie him, as before they cried out, His blood be upon us and upon our Children; he out cries, Father, pardon them: being beaten with Rods, crowned with Thorns, pierced with Nayls, nayled to the Crosse, bathed all his body over in blood, filled with reproaches, &c in the very pangs of death; as unmindfull of all his great griefs, he prayeth for his persecutors, and that earnestly, Father forgive them: Pendebat, & tamen petebat, as St Augustine sweetly: O patient and compassionate love! Yee wicked and foolish Iews, you would be miserable, he will not let you: His ears had been still more open to the voice of grief, than of malice: and so his lips also are open to the one, shut to the other.

Thus Christ upon the Crosse, as a Doctor in his chair, read to us all a Lecture of Patience, for his actions are our instructions: and the same that Gideon spake to Israel, he speaks still to us: as ye see me do, so do you: And no man be he never so cunning, or practised, can make a strait line, or perfect circle by steddinesse of hand, which may easily be done by the help of a Rule or Compasse: Besides, is Christ gone before us in the like sufferings? what greater incouragement? When we read that Caesars example (who not only was in those battels, but went before them) yea his very Eye made his Souldiers prodigall of their blood: when we read that young King Philip, being but carried in his Cradle to [Page] the Warres, did greatly animate the Souldiers. Besides, what servan [...] will wish to fare better than his Lord? Is it meet that he who is not only thy Master, but thy Maker, should passe his time in continuall travell, and thou in continuall case?

When a lewd Malefactor being condemned to die with just Phocion ▪ rayled at the Iudge, the Law, his Accusers, and looked on Death with terrour and amazednesse: he thus cheered him with encouragement, Dost thou grudge to die with Phocion? so say I to thee: Dost thou grudge to suffer with thy Saviour? O blessed Iesus! O thou Co-eternall Sonne of thine Eternall Father, why should I think strange to be scourged with tongue or hand, when I see thee bleeding? what lashes can I fear, either from Heaven or Earth, since thy scourges have been born for me, and have sanctified them to me▪

True, It is Satans policy to make men beleeve, that to do and suffer as a Christian, is so extreamly difficult for them, that it is altogether impossible; wherein he deals like the inhospitable Salvages of some Countreys, who make strange fires, and a shew of dismall torrours upon the shores, keep passengers from landing: But if Christ be gone before us in the like, and it is for his sake that we smart; then we may be sure to have him present with us (even within us by his spirit, 1 Pet. 4.12, 13, 14.) to assist us, and prevent our enemies; and is not he able enough to vindicate all our wrongs?

Learn we therefore from him to suffer

Innocently.

Patiently.

Wilt thou (saith one) look to reign, and not expect to suffer? Why Christ himself went not up to his glory, until first he suffered pain: Or wilt thou (saith Saint Cyprian) be impatient, by seeking present revenge upon thine enemies, when Christ himself is not yet revenged of his enemies? Do thou bear with others, God bears with thee; Is there a too much, which thou canst suffer for so patient a Lord? But to go on; wilt thou follow Gods example? Then note, whereas Christ hath in many particulars commanded us to follow his example; yet in no place (saith Saint Chrysostome) he inferreth we should be like our Heavenly Father, but in doing good to our enemies. And therein resemble we the whole three Persons in Trinity. God was only in the still winde; Christ is compared to a Lamb, the holy Ghost to a Dove. Now if we will resemble these three Persons, we must be softly, Lambs, Doves; but if on the contrary we be fierce, cruell, and take revenge, so using violence, we resemble rather the devil who is called a roaring Lion; and the wicked, who are termed Dogges, Wolves, Tygers, &c.

3. To adde to the precept of God, and the practice of our Saviour, the example of Gods people; they are patient in suffering of injuries, that they might imitate the Saints in all ages. They were so, and we are likewise commanded to follow their steps, as in all things which are good; so especially in this, Take, my brethren the Prophets (saith Saint Iames) for an example of suffering adversities, and of long patience, Jam. 5.10. [...]ethren, [Page] saith Saint Paul to the Thessalonians. Ye are become followers of the Churches of God, which in Iudes are in Christ Iesus, because ye have also suffered the same things of your own Countreymen, even as they have of the Iews ▪ 1 Thes. 2.14. And to the Philippians, Be ye Followers of me. Brethren, and look on them which walk so, as ye have us for an example, Phil. 3.17. And see how he followed his Masters example▪ for who, amongst us so loves his benefactors, as Saint Paul loved his malefactors? He would do any thing (even he rased out of the book of life) to save them that would do any thing to [...]ell him. Amongst many examples recorded for thy imitation and mine; Behold the patience of Iob. Jam. 5.11. of Abraham, Gen. 20.17, 18. of Isa [...]c▪ Chap. 26.1 [...]. of Ioseph. Chap. 3 [...].32, 33. who notwithstanding his brethren hated him for his goodnesse, and could not speak peaceably unto him, conspired to kill him, stript him of his Goat, cast him into a pit, sold him for a slave, recompenc'd them good for evil; when he was armed with power to revenge: for when these his enemies did hunger, he fed them; when they were thirsty, he gave them drink; whereas they stript him of his party-coloured-coat, he gave them all change of rayment; whereas they sold him for twenty pieces of money, he would not sell them Corn, but gave it them freely, and put their money again into their sacks: whereas they cast him into a pit, without either bread or water, he brought them into his own lodging, and feasted them sumptuously with delicate fare, and gave them of the best wine: Thus he gave them a good measure pressed down, and shaken together; yea, running over into their bosomes, of kindnesse for unkindnesse. And thus holy David [...] in the steps of good Ioseph, Psal. 38.12, to 15. 1 Sam. 26.20. For when Saul had bent his howe, and made ready the arrowes within his quiver, to shoot at this upright in heart, and sweet singer of Israel: Yea, when this Fowler hunted him like a Partridge to the mountains; so that his soul was [...]ain to ask for the wings of a Dove, that he might fly away and be at rest: Yet see when his mortall foe was delivered into his hand in the Cave ▪ he would not lay hands on his enemy, nor suffer his blood-thirsty followers to fall upon him; but only to give him notice what he could have done, cut off the lap of his garment, and rendred him good for evill, as Saul himself confessed, 1 Sam. 24.18. Yea again, when he found him asleep in the field, he spared his life which was in his hand; and to give him a second warning, only took away his pot of water and his spea [...]. [...] Sam. 26. And lastly of Stev [...]n, who when the Iews were stoning him to death, kneeled down, and cried with a loud voice, Lord, [...]ay not this sinne to their charge, Acts. 7.60. A true Scholer of CHRIST: For first, He prayed for enemies; Secondly, For mortall enemies that stoned him: Thirdly, In hot blood, at the time when they wronged him most [...] as being more sorry for their ryot, than for his own ruin. Now what is it that we suffer, being compared with their sufferings? Even nothing in a manner: Ye have not (saith St Paul to the Hebrews) yet resisted unto blood: we have passed (saith the Prophet) through fire and water; not fire only, as the three Children; nor w [...]ter only, as the [Page] Israelites; but fire and water, all kinde of afflictions and adversities. For shame then let us passe through a little tongu-tryall, without the least answering or repining. In which, take M• Calvin for a pattern, who said, Though Luther call me a Devill, yet I will honour him as a dear servant of God.

Now all ye scoffers, behold the patience of the Saints, and stand amazed. That which you (not for want of ignorance) esteemed base, sottish and unworthy, ye see hath sixteen solid Reasons, as so many pillars to support it; and these hewen out of the Rock of Gods Word. Ye see the Childe of God is above nature, while he seems below himself: the vilest creature knowes how to turn again; but to command himself, not to resist, being urged, is more then Heroicall. Here then is matter worth your emulation, worthy your imitation.

Again, Behold the Reasons why God suffers you to deride, hate and persecute his people, which are likewise declared to be sixteen in number, and those no lesse weighty; of which three concern his own glory; thirteen our spiritual and everlasting good, benefit and advantage. Yea reflect yet further you seed of the Serpent, and see In the Cause and Cure of Prejudice, &c. the Originall, continuance, properties, causes, ends, and what will be the issue of your devillish enmity against the seed of the Woman; And then you will acquit the Religious with Christ and his Apostles for well doing; or confesse that you condemn Christ and his Apostles with them; as Erasmus said in his own defence. But if of the two, you will choose to go on, and perish; your blood be on your own heads, and not on mine; I have discharged my duty.

CHAP. XXXII. Rules to be observed touching Thoughts, Words and Deeds, when we are wronged.

I Must needs confesse (may some say) you have shewn sixteen solid and substantiall Reasons of Patience, sufficient to perswade any reasonable creature to imbrace it, at least in affection; but is it therefore in all cases necessary we suffer injuries, without righting of our selves, or being angry?

No: he that makes himself a Sheep, shall be eaten of the Wolfe. In some cases tolerations are more than unexpedient; they inspire the party with boldnesse, and are as it were pullies to draw on more injuries; bear one wrong, and invite more; put up this abuse, and you shall have your belly full of them. Yea, he that suffers a lesser wrong, many times invites a greater; which he shall not be long without. As how doth Davids patience draw on the insolence of Shimei? Evill natures grow presumptuous upon forbearance. In good natures and dispositions, injury unanswered growes weary of it self, and dies in a voluntary remorse; but in those dogged stomacks, which are only capable of the restraints of fear; the silent digestion of a former wrong, provokes a second. Neither will a Beef braind [Page]follow be subdued with words. Wherefore mercy hath need to be guided with wisdome, lest it prove cruell to it self.

Neither doth Religion call us to a week simplicity, but allowes us as much of the Serpent, as of the Dove. It is our duty indeed to be simple as Doves, in offending them; but we are no lesse charged to be wise as Serpents, in defendi [...]g our selves: lawfull remedies have from God, both liberty in the use, and blessing in the successe; no man is bound to tender his throat to an unjust stroak. Indeed, when the persecuted Christians complained against their adversaries, to Iulian the Emperour, desiring justice; he answered them, as some of our scoffers may do in the like case, It is your Masters commandment that you should bear all kinde of injuries with patience. But what did they answer? It is true, he commands us to bear all kindes of injuries patiently, but not in all cases; besides, said they, we may bear them patiently, yet crave the Magistrates ayd for the repairing of our wrongs past, our present rescue, or for the preventing of what is like to ensue. But to make a full Answer to the Question propounded: There are Rules to be observed,

1 touching our Thoughts.

2 touching our Words.

3 touching our Actions.

First, Touching our Thoughts: He that deceiveth me oft, though I must forgive him: yet Charity bindes me not, not to censure him for untrusty; and though Love doth not allow suspicion, yet it doth not thrust out discretion; it judgeth not rashly, but it judgeth justly: it is not so sharp sighted, as to see a moat where none is, nor so purblinde, but it can discerne a beam where it is: the same spirit that saith, Charity beleeveth all things, 1 Cor. 13.7. saith also, that a fool beleeveth all things, Prov. 14.15. and Charity is no fool: as it is not easily suspicious, so neither lightly credulous: It is neither simple, nor subtill, as Bias spake wisely of her; or rather not only simple as a Dove, to think no evill, but also wise as a Serpent, to discern all things, and see what is evill.

2. For our tallying of words, as it argues little discretion in him that doth it, so it is of as little use, except the standers by want information of thy innocency, and his guiltinesse, which gives the occasion. Wherefore in hearing thy own private and personall reproaches, the best answer is silence; but the wrongs and indignities offer [...]d to God, or contumelies that are cast upon us in the causes of Religion, or the Church, may safely be repayed. If we be meal-mouthed in Christs, and the Gospels cause, we are n [...]t patient but zeal-lesse. Yea, to hold a mans peace when Gods Honour is in question, is to mistake the end of our Redemption, 1 Cor. 6.20. What saith the Apostle? Ioyn with patience godlinesse, 2 Pet. 1.6. for else, patience without godlinesse, while it receives injury of man, may do more injury to God. Neither is there a better argument of an upright heart, than to be more sensible of the indignities offered to God, than of our own dangers. And certainly no ingenuous disposition can be so tender of his own disgrace as the tru [...] Christian is at the reproach of his God ▪ as we see in [Page] Moses, who when Aaron and Miriam offered him a private injury, it is said his meeknesse was such, that he gave them not a word, Numb. 12. But when the people had fallen to idolatry, and he heard them murmur against their Maker; he spares neither Aaron, nor the people, but in a godly fit of zeal, takes on at them; yea, breaks the Tables in pieces, Exod. 32. A meek Lamb in his own cause, a fierce Lyon in Gods. Yea, it was alwayes his manner, to plead the peoples cause to God, with prayers and tears; but Gods cause against the people, with sword and revenge. And thus it fared with David, who was a man deaf and dumb, and wholly senselesse at Shemei's private reproach; when he cursed him, cast stones at him, called him murtherer and wicked man, 2 Sam. 16. But not so, at Goliahs publick revilings of God, and his Church; no, not at Michols despising his holy zeal in the publick service of God, 2 Sam. 6. In these cases, how full of life, and spirit, and holy impatiencie did he shew himself to be! And our Saviour Christ, who suffered himself to be spit upon, buffeted, crowned with Thornes, &c. without giving an angry word; but when he saw the Tempple abused, he burned in a zealous anger against them; took a scourge, and whipt the buyers and sellers out, saying, Ye have made my Fathers house a den of thieves, Matth. 21.12.13.

3. Touching our actions; whether it be in thine own cause, or in the cause of God and Religion, thou maist not be a revenger. All that private persons can do, is either to lift up their hands to Heaven for redresse of sinne, or to lift up their tongues against the sinne, not their hands against the person. Who made thee a judge? is a lawfull question, if it meet with a person unwarranted. True, Phineas in the case of Zimry and Cozby, lift up his hand, and thrust them both through with a spear: And when Moses saw the Aegyptian smiting the Hebrew, he smote the Aegyptian: but they had peculiar warrants signed from Heaven, either by instinct, or speciall command, which we shall expect in vain.

Well may we flee from danger, as Iacob fled from Esau, Moses from Pharaoh, David from King Saul, Elias from Iezabel, Paul from the Damascens, and Christ himself from the Iews: And expect to finde comfort in our flight, even a City of refuge; as Iacob found favour in Labans house, Moses, a rich Father-in-Law, Elias, an Angel to feed him, Paul, spirituall brethren to comfort him; besides the holy Ghost, the true Comforter. But the weapons of a Christian in adversity, ought only to be patience and prayer; for as Theodoret saith, If Muentius, and Maximinian, in the heat of zeal, shall rayl on wicked Iulian at a Feast; justly may their deaths be cast upon their petulancy, but not upon their Religion. Yea, the Councell of Eleberis decreed, that if any man did take upon him to break down the Heathens Idols, and were slain in the place, that he should not be reckoned among the Martyrs.

Indeed, God so loves this heat of zeal, in all the carriages of his servants, that if it transports us too far, he pardoneth the errour of our fervency, rather than the indifferency of lukewarmnesse: as may be seen in that act of Moses, when being wroth with the people about the molten [Page]Calf, he brake the Tables in pieces, Exod. 32. Neverthelesse, if we shall either out of superstition or presumption, do that we have neither calling nor warrant for out of the Word: such our works (be our intention what it will) are but the blinde whelps of an ignorant zeal: and an unadvised zeal (when knowledge is not made the Pilot of devotion) may be more prejudiciall, than a cold remissenesse. Swift horses without a skilfull waggoner, and full sayls without a good Pilot, endanger more.

Object. Every base nature will be ready to offer injuries, where they think they will not be repaid: he will many times beat a Coward, that would not dare to strike him, if he thought him valiant: as a Cur that goes through a Village, if he clap his tayl between the legs, and run away, every Cur will insult over him; but if he bristle up himself, and stand to it, give but a counter-snarle, there's not a Dog dares meddle with him.

Answ. Neverthelesse, avenge not thy self, but give place unto wrath, and that for conscience sake, Rom. 12.19. If thou receivest wrong in thy person, goods or good Name; it is the Magistrates office to see thee righted; and for this cause ye pay also tribute. He is the Minister of God for thy wealth, to take vengeance on him that doth evill, and for the praise of them that do well: neither doth he bear the sword for nought, Rom. 13.4, 5, 6. 1 Pet. 2.14. Now in this case, he that hath endamaged me much (as you have some that will deprive men of their possessions, and then perswade them to be content,) cannot plead breach of charity in my seeking [...]s Restitution; and because patience without discretion wrongs a good cause, I will so remit wrongs, as I may not encourage others to offer them; and so retain them, that I may not induce God to retain mine to him. Have you not seen a Crow stand upon a Sheeps back, pulling off wool from her side? even creatures reasonlesse, know well whom they may be bold with, that Crow durst not do this to a Wolfe or a Mastiffe: the known simplicity of this innocent beast, gives advantage to this presumption. Meeknesse of spirit commonly drawes on injuries, and the cruelty of ill natures usually seeks out [...]hose, not who deserve worst, but who will bear most. Wherefore patience, and mildnesse of spirit, is ill bestowed, where it exposes a man to wrong and insultation: Sheepish dispositions are best to others, worst to themselves I could be willing to take injuries, but I will not be guilty of provoking them by lenity: for harmelesnesse, let me go for a Sheep; but whosoever will be tearing my fleece, let him look to himself.

Diogenes the Stoick, teaching his auditors how they should refrain anger, and being earnest in pressing them to patience; a waggish boy spit in his face, to see whether he would practise that which he taught others: but Diogenes was not a whit moved at it, yet said withall, I fear I shall commit a greater fault, in letting this boy go unpunished, than in being angry. In some cases, for reason to take the rod out of the hands of wrath, and chastise, may be both lawfull and expedient. The same which Aristotle affirmed in Philosophy, viz. That choler doth sometime serve as a [Page] whetstone to vertue, is made good Divinity by St. Paul, Be angry, but sinne not, Ephes. 4.26. that is, be angry with sinne only.

For Cautions and Rules to be observed, when we appeal to the Magistrate: First, Let it be in a matter of weight, and not for trifles.

True, thou canst not be more forward to cast away thy money, than some Lawyers are to catch it: but the Physician and Lawyer, are for necessity, not for wantonnesse. What said one to a Lawyer, offering to right his wrongs, and revenge him of his adversary, by Law? I am resolved rather to bear with patience an hail shower of injuries, than seek shelter at such a thicket; where the brambles shall pluck off my fleece, and do me more hurt by scratching, than the storm would have done by hailing. I care not for that Physick, where the remedy is worse than the disease.

Secondly, Let it be in case of necessity, after we have assayed all good means of peace and agreement; using Law, as a Father doth the Rod, ful sore against his will. As whatsoever our wrongs be, true wisdome of the spirit will send the Apostle le [...]ity, as admonitions harbinger, with offers o [...] peace, before she takes out process, 2 Tim. 2.25.

Thirdly, Let not our aym and end be the hurt of our enemy; but, first, the glory of God; secondly, the reformation of the party himself, that so he which is overcome, may also overcome; and (if it may be) others by his example, whereby more than one Devill shall be subdued. And thirdly, to procure a further peace and quiet afterwards; as Princes make warre to avoid warre: yea, in case we see a storm inevitably falling, 'tis good to meet it, and break the force.

Fourthly, Let us not be transported either with heat or hate, but begin and follow our suits without anger, or using the least bitternesse or extremity against the person of our adversary: as Tilters break their Spears on each others breasts, yet without wrath or intention of hurt; or as Charles the French King made warre against Henry the seaventh King of England, rather with an Olive-branch, than a Lawrell-branch in his hand, more desiring peace than victory: not using bribery, or any other means to corrupt or hinder justice, but to seek our own right.

Fifthly and lastly, Having used this ordinary means that the Lord hath given us for the righting of our selves, in case we finde no redresse; let us rest with quietnesse and meeknesse therein, without fretting, or desiring to right our selves by private revenge; knowing assuredly, that the Lord hath thus ordered the whole matter, either for our correction, or for the exercise of our patience and charity; or that he will take the matter into his own hand, and revenge our cause of such an enemy, far more severely: or for that he means to deal far better with us, if we commit our cause to him, than either our selves or any Magistrate could have done.

[Page]To conclude this argument in a word. If thou go to Law,

Make Conscience thy Chancery,

Make Charity thy Iudge,

Make Patience thy Counsellor,

Make Truth thy Attorney,

Make Peace thy Solicitor;

And so doing, thou shalt be sure to finde two friends in thy suit, that will more bestead thee, than any ten Iudges; namely, God and thy Conscie [...]. God, who being Chief Iustice of the whole world, can do for thee whatsoever he will, and will do for thee whatsoever is best: thy Conscience, which is instead of a thousand good Witnesses, a thousand good Advocates, a thousand good Iuries, a thousand Clerks of the Peace, and Guardians of the Peace, to plead, procure, pronounce, record, and assure to thee that peace which passeth all understanding.

But I fear I have incited your impatiency by standing so long upon patience.

An End of the Second Part, the Third follows. Together with

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London, Printed by A. M. for Iames Crump in Little Bartholomews Well-yard. 1654.

A handfull of Nuts.

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MEn no more differ from Beasts, Plants, Stones; in speech, reason, shape: then some differ from others, in heart, in brain, in life. Nor is the Epicure more like a swine, the Lustfull person a Goat, the Fraudulent man a Fox, the Backbiter a barking Dog, the Slanderer an Asp, the Oppressor a Wolf, the Persecutor a Tyg [...]r, the Church-robber a wild Bore, the Seducer a Serpent, yea a Devil, the Traytor a Viper, &c. 2 Tim. 4.17. Luk. 13.32. Phil. 3.2. Psal. 22.12, 13, 16, 20, 21. & 74.13, 14, 19. & 80.13. Matth. 23.33. Dan. 7.4, 5, 6, &c. Zeph. 3.3, 4, &c. Cant. 2.15, 17, &c. then every of them is unlike another; as the holy Ghost intimates, in comparing severall men, to almost every severall Creature in the Vniverse.

Neither does sin and grace only make this difference, or occasion the very Heathen Poets (usually and most fitly) to compare some men to Stones for their hardness and insensiblenesse; (which may be understood of the Adamant stone, as Zech. Chap. 7.12. hath it) others to Plants, that only fill their Veins; a third sort to Beasts that please their senses too; a fourth to evil Angels, that only sin, and cause others to sin: a fifth to Good Angels that are still in motion, alwaies serving God, and doing good, yet ever rest. But as Menander speaks, there is no lesse difference between the wise and simple, the learned, and unlearned, then there is between men and beasts, or between the living and the dead, as another hath it.

And yet the rational does not so much excell the sensuall, as the spirituall excels the rationall. For as the soul is the lamp of the body, and the reason of the soul, and Religion of reason, and Faith of Religion; so Christ is the light and life of Faith, Joh 1.9. & 8.12, Act. 26.18. Ephes. 5.14. Christ is the Sun of the soul, and the day we know with one eye doth far more things descry; then night can do with more then Argus eyes. Whence it is, that all men in their natural condition are said to be blinde and in darknesse, Mat. 4.16. & 15.14. Eph. 4.18, 19. & 5.8. 1 Pet. 2.9. whereas Beleevers are called Children of light, and of the day, 1 Thess. 5.5. 1 Pet. 2.9. And as no man can see the light of the Sun but by the benefit of the Sun, so no man can know the secrets of God but by the revelation of God, 1 Cor, 2.11, 12, 13. Mat. 16.16, 17. To know the mysteries of the Kingdom of heaven, we must have hearts, eyes, and ears sanctified from above, Deut. 29.2, 3, 4. Psa. 111.10. Luk. 24.45. Ioh. 15.15. Rom. 8.14, 15.

No learning nor experience will serve, to know the riches of the glory of Gods inheritance in the Saints; to know the love of Christ, which passeth knowledge, Eph. 1.17, 18. & 3.19.

Reason and Faith are the two Eyes of the soul; Reason discerns natural objects, Faith spirituall, and supernaturall. But as meer sense is uncapable of the rules of Reason, so Reason is no lesse uncapable of the things that are divine and supernaturall, Jer. 10.14. 1 Cor. 2.14, 15, 16. Eph. 5.8. And as to speak is only proper to men, so to know the secrets of the Kingdom of Heaven is only proper to Believers, Psa. 25.14. Pro. 3.32. Amos 3.7.

[Page] Faith and illumination of the Spirit, addes to the fight of our mindes; as a prospective glasse addes to the corporall fight, Mat. 16.17. 1 Cor. 2.7, 8, 10, 11, 12, 14, 15, 16. Joh. 12.46.

Sense is a meer Beasts, Reason a meer Mans, Divine knowledge is only the Christians. Some men are like the Moon at full; have all their light towards Earth, none towards Heaven: Others like the Moon at wain, or change, have all their light to Heaven-wards, none to the Earth: A third sort are like the Moon in Eclipse, having no light in it self, neither towards Earth nor towards Heaven.

Now according as men are wise, they prise and value wisedom; and endeavour to obtain it, Pro. 18.15. like Solomon who prayed for wisedom, and Moses who studied for wisedom, and the Queen of Sheba who travelled for wisedom, and David who to get wisedom made the word his Counsellour, hated every false way, and was a man after Gods own heart. As O the pleasure that rational men take in it, Prov. 2.3, 10, 11. & 10.14. Phil. 3.8.

Whereas on the contrary, brutish and blockish men, as little regard it, Prov. 1.5, 7, 13. A man desires not, what he knoweth not, saith Chrysostome, neither are unknown evils feared: wherefore the work of regeneration begins at illumination, Act. 26.18. Col. 1.13. 1 Pet. 2.9.

Knowledge is so fair a Virgin, that every clear eye is in love with her: it is a pearl despised of none but Swine. It is more true of divine wisdome, then it was of that Grecian beauty: no man ever loved her, that never saw her; no man ever saw her, but he loved her.

Lucian tells of an Egyptian King, who had Apes taught (when they were young) to dance, and keep their postures with much art: these he would put into rich Coates, and have them in some great presence to exercise their skill; which was to the admiration of such as knew them not; what little sort of active, nimble men the King had got: And such as knew them, thought it no lesse strange; that they should be trained up to so man-like, and handsome a deportment. But a sub [...]ile Fellow that was one admitted to see them; brought and threw amongst them, a handfull of Nuts: which they no sooner spied; but they presently left off their dance, fell a scrambling, tore one anothers rich Coats; and to the derision of the beholders (who before admired them,) they discovered themselves to be meer Apes.

These ensuing Notions (which I have purposely taken; as a handfull out of the whole sack, to squander away amongst my acquaintance) are such Nuts, as will discover not a few (who are men in appearance, their own opinion) to be as wise, and well affected as Aesops Cock; that preferred a barley Corn, before a Pearls or Plinies Moal, that would dig under ground with great dexterity: but was blind, if brought into the Sun. Or Diaphontus, that refused his mothers blessing, to hear a song: Or the Israelites ▪ who preferred Garlick and Onions, before Quails and Manna.

And so much for overplus to this division.

A SOVEREIGN ANTIDOTE against all Grief.
Extracted out of the choisest Authors, Ancient and Modern, both Holy and Humane. Necessary to be read of all that any way suffer Tribulation. The Fourth Impression.

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By R. YOUNGE, Florilegus.

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Imprimatur

Thomas Gataker.

CHAP. 33. Vse and Application of the former Reasons.

Vse 1.

THese latter Reasons being dispatcht, return we to make use of the former; for I may seem to have left them, and be gone quite out of sight: though indeed it cannot properly be call'd a digression, seeing the last of the former reasons, was; That God suffers his Children to be persecuted and afflicted for the increase of their Patience. First, if God sends these afflictions, either for our Instruction, or Re [...]ormation, to scoure away the rust of corruption, or to try the truth of [Page] our sanctification, either for the increase of our patience, or the exercise of our faith, or the improvement of our zeal, or to provoke our importunity, or for the doubling of our Obligation: seeing true gold flies not the touchstone; Let us examine whether we have thus husbanded our affliction to his glory, and our own spiritual and everlasting good. I know Gods fatherly chastisements for the time, seem grievous to the best of his Children; Yea, at first they come upon us, like Samsons Lion, look terrible in shew; as if they would devoure us; and as Children are afraid of their friends when they see them masked, so are we. But tell me, hath not this roaring Lion prevailed against thy best part? Hast thou kept thy head whole? (I mean) thy soul; free? For as Fencers will seem to fetch a blow at the leg, when they intend it at the head; so doth the Devil, though he strike at thy name, his aim is to slay thy soul. Now instead of being overcome doest thou overcome? Hath this Lion yielded thee any Honey of Instruction, or Reformation? Hath thy sin died with thy fame, or with thy health, or with thy peace, or with thy outward estate? Doest thou perceive the graces of Gods Spirit, to come up, and flourish so much the more in the spring of thy recovery, by how much more hard and bitter thy winter of adversity hath been? Then thou hast approved thy self Christs faithful Souldier, and a Citizen of that Ierusalem, which is above: Yea, I dare boldly say of thee, as Saint Paul of himselfe, That nothing shall be able to separate thee from the love of God, which is in Christ Iesus our Lord, Rom. 8.39. To finde this Honey in the Lion, more then makes amends for all former fear and grief: and in case any man, by his humiliation under the hand of God, is grown more faithful and conscionable: there is Honey out of the Lion: or is any man by his temptation or fall, become more [...]ircumspect after it? There is also Honey out of the Lion, &c. For there is no Samson, to whom every Lion doth not yield some Honey; for as affliction sanctified, ever leaves some blessing behinde it, like the River Nilus, which, by overflowing the Land of Egypt, fattens, and fils it, with flowers and fruits; so a fine wit, and a Christian will, makes use of any thing: like the little Bee, which will not off the meanest flower, till she hath made somewhat of it. Even Sauls malice shall serve to enhance Davids zeal: and the likelihood of losing Isaac, shall both evidence and improve Abrahams love to God: or, Hath the Lord made Hannah barren? And doth her adversary vex her sore, year by year; and grievously upbraid her for it, so that she is troubled in her minde? why even that shall make her pray, and weep sore the Lord, and make vows: yea, and when God gives Samuel to her, she will give Samuel back again to God. Lastly, Saint Paul in this School of Affliction, will learn in what estate soever he is, (prosperous, or adverse,) therewith to be content: [Page]Phil. 4.11. And thou mayest souly suspect thy self, if thou beest not the better for thy being the worse. He is no true born Christian who is not the better for his evils, whatsoever they be; no price can buy of the true believer, the gain of his sins. Yea, Satan himself, in his exercise of Gods Children, advantageth them. And look to it, if the malice and enmity of wicked men hath beaten thee off from thy profession, thou wert at the best but a counterfeit, and none of Christs own Band. A little faith, even so much as a grain of Mustard-seed, would be able to remove greater mountains of fear and distrust out of thy soul; then these: for know this, that Good men are like Diamonds, which will shine in the dirt: yea, they resemble Glow-wormes, which shine most in the dark; or Iuniper, which smels sweetest in the fire; or Pomander, which becomes more fragrant by chasing; or Roses which are sweeter in the Still, then on the stalk.

Use 2.

2 If the malice of our enemies, as it is husbanded to our thrift (by a divine and supream providence) doth make so much for our advantage and benefit here, and hereafter; as namely, that it opens our eyes no less then peace and prosperity had formerly shut them; that nothing doth so powerfully call home the conscience, as affliction; and that we need no other art of memory for sin, besides misery; If commonly we are at variance with God, when we are at peace with our enemies, and that it is both hard and happy, not to be the worse with liberty, as the sedentary life is most subject to diseases: if vigour of body, and infirmity of minde, do for the most part lodge under one roof, and that a wearish outside be a strong motive to mortification: if God, the All-wise Physician, knows this the fittest medicine for our souls sickness, and that we cannot otherwise be cured; if our pride forceth God to do by us, as Sertorius did by his Army, who perceiving his Souldiers puft up through many Victories, and hearing them boast of their many Conquests, led them of purpose into the lap of their Enemies, to the end that stripes might learn them moderation.

If this above all will make us pray unto him with heat and fervency: As whither should we flie but to our Ioshua, when the powers of darkness, like mighty Aramites, have besieged us? If ever we will send up our prayers to him, it will be when we are beleagur'd with evils.

If true, and saving joy be onely the daughter of sorrow, if the security of any people be the cause of their corruption, as no sooner doth the Holy Ghost in sundry places say, Israel had rest; but it is added, They committed wickedness: Even as standing waters soon grow noisome, and Vines that grow out at large, become wilde and fruitless in a small time: if it weans us from the love of worldly things; and makes us no less enamoured with heavenly: as Zeno, having but one flie-boat left him, hearing news that both it and all therein was cast away, said, [Page] O Fortune, thou hast done well to send me again to our School of Philosophy: whereas if we finde but a little pleasure in our life; we are ready to do at upon it. Every small contentment glues our affections to that we like, neither can we so heartily think of our home above, whilest we are furnished with these worldly contentments: But when God strips us of them, straightways our minde is homeward. If this world may be compared to Athens, of which a Philosopher said, that it was a pleasant City to travel through, but not safe to dwell in: If by smarting in our bodies, states, or names, we are saved from smarting in our souls: If it was good for Naaman, that he was a Leper; good for David that he was in trouble; good for Bartimeus that he was blind [...]; if with that Athenian Captain, we should have perished for ever, in case we had not thus perished for a while; if our peace would have lost us, in case we had not a little lost our peace: Then refuse not the chastening of the Lord, neither be grieved with his correction, as Solomon adviseth, Prov. 3.11. And so much the rather,

1 First, because our strugling may aggravate, cannot redress our miseries▪

2 Secondly, because the Lord will be sanctified either of us, or on us; one of the two, as Saint Anstine speaks.

3 Thirdly, because that is little which thou sufferest in comparison of what thou deservest to suffer; for thou hast deserved to be destroyed: and he that hath deserved hanging, may be glad if he scape with whipping. Besides, as David told Saul, he could as easily have cut his throat, as he had, his coat: or as Caesar boasted to Metellus, he could as soon make him hop headlesse, as bid it be done: so the Lord may expostulate with thee, and much more.

Wherefore be patient, I say, but not without sense; be not of those Stoicks, (stocks rather you may stile them) who like beasts, or rather like blocks, lie under their burthen, and account it greatest valour to make least ado, and lay it as little as may be to heart: For if you mean to be the Kings sonnes, you must bring him the fore-skins of an hundred Philistines: shew him the fruit of your former sufferings. But above all, let us not resemble the wicked; who if affliction comes to them, receive the curse with cursing; and if the Devil throw but one crosse to them, they will take their souls and throw them again to him, for they presently break out, either into some cursed rage, or into the rage of cursing, or into some cursed action.

An usual thing, when men are crossed by the creatures (I might say, their own husbands or children) to fall a cursing, and blaspheming them, to whom we may say, as the Prophet did to Sennacherib: 2 Kings 19.22. Whom hast thou blasphemed? And against whom hast thou exalted thy self? Even against the Holy One of Israel. Whom are you angry withal? Doth the rain and waters, or any other creature displease you? Alas, they are but servants, [Page] if their Master bid smite, they must not forbear: they may say truly what Rabshakeh usurped, Are we come without the Lord? Isa. 1.36.10. Yea, are we not sent of the Lord in loue, and to do you good, and to give you occasion of rejoycing afterward, if you bear the Cross patiently, and make that use of it which others do, and the Lord intends? Yea, Saint Paul could rejoyce even in tribulation.

But alas, these are so far from rejoycing with that blessed Apostle, that they rave in tribulation; and like some beasts, grow mad with baiting; or like frantick men wounded, who finding ingredients prepared to dress them, tear them all in pieces. But let us not be like them, if Satan robs us of a bag of silver, let not us call after him, and bid him take a bag of gold also: If he afflict thee outwardly, yet surrender not to him the inward; rail not at the Hangman, but run to the Iudge; fret not with Ioash, 2 Kings 6.33. but submit with Hezekiah: Isai. 39.8. When Gods hand is on thy back, let thy hand be on thy mouth: If thou beest wronged, call not thine adversary to account, but thy self, and let it trouble thee more to do ill, then to hear of it; be more sorry that it is true, then that it is known.

Yea, neither rage at the Chirurgion, as mad-men, nor swoun under his hand, as Milk-sops; but consider with whom thou hast to do: The Lord, the Lord strong, merciful, and gracious, slow to anger, and abundant in goodness and truth, reserving mercy for thousands, forgiving iniquity, transgression, and sin; and that will by no means clear the guilty, but visit the iniquity of the fathers upon the children, and upon childrens children, unto the third and fourth generation: Exod. 34.6, 7. And this (if any thing) will do: It was before the Lord, saith David, and therefore I will be yet more vile. Reproach in Gods service, is our best preferment: the Lord so noble; the servant cannot be too humble: even Bucephalus, that disdained any other rider, in all his trappings would kneel down to his Master Alexander, and go away proud of his burthen.

Yea, to go yet further, let us with good old Eli, (who was a good son [...] God, though he had been an ill Father to his sons) even kiss the very rod we smart withall; and say, It is the Lord, let him do what seemeth him good: for whatsoever seemeth good to him, cannot but be good, howsoever it seems to us. Yea, let us receive his stripes with all humility, patience, piety, and thankfulness; resolving as that holy Martyr, Iohn B [...]adford, who said to the Queen (how much more did he mean it to the great King of Heaven and Earth) If the Queen will give me li [...]e, I will thank her; if she will banish me, I will thank her; if she will burn me, I will thank her; if she will condemn me to perpetual imprisonment, I will thank her. A man will easily swallow a bitter Pil, to gain health. The stomach that is purged, must be content to pa [...]t with some good nou [...]ishment, that it may deliver it self of more evil humours: [Page] and the Physician knows what is best for the Patient: the Nurse better then the Infant, what is good and fit for it. Now the Tenant is more noble then the House; therefore why are we not more joyed in this, then dejected in the other? since the least grain of the increase of grace, is more worth, then can be equalled with whole pounds of bodily vexation. Yea, let us take them as tokens and pledges of Gods love and favour, who loves his Children so, as not to make wantons of them. They that would tame pamper'd Horses, do add to their travel, and abate of their provender, as Pharaoh served the Children of Israel. Which of us shall see pieces of Timber cut and squared, and plained by the Carpenter, or Stones hewn and polished by the Mason, but will collect and gather, that these are Stones and Timber which the Master would employ in some building? If I suffer, it is that I may reign. And how profitable is that [...]ffliction, which carrieth me to Heaven? Oh, it is a good change, to have the fire of affliction for the fire of Hell: Who would not rather smart for a while, then for ever? It's true, these Waspes, wicked men, sting shrewdly, but the Hornet, Sathan, would sting worse a great deal. And not seldome doth the infliction of a lesse punishment, avoid a greater.

Neither must any man think to be alwayes free from censures, aspersions, and wrongs, nor sometimes from faults: The very Heathen could say, It is for none but God to feele or want nothing. Indeed, many are too apt to expect it, and therefore can bear nothing, like Minderides, the Sybarite, who was grieved for that some of the Rose-leaves which he lay upon, were rumpled together: But this is to vilipend, and undervalue his kindnesse; to make no repute, nor reckoning of his deepest indulgencies, whereas the contrary, approves our sincerity beyond all exceptions. Every man can open his hand to God while he blesses, but to expose our selves willingly to the afflicting hand of our Maker, and to kneele to him while he scourges us, is peculiar to the faithfull.

3. Vse.

3. Thirdly, if the sharp sufferings, and bitter conflicts, and sore travels of Gods children, are usually the forerunners of a joyfull issue; even the happy birth of saving repentance: & that the sharp pain of the Chirurgions cutting them, is only to ease them of a more durable and dangerous, yea, a far heavier pain, the stone of the heart: If while their enemies go about to rob them, they do but inrich them; As that Sexton, who in the night went to rob a Gentlewoman, that had been buried the day before, with a gold Ring, and having opened the coffin, loosed the sheet, and chafed her finger to get it off, she having been but in a swoone before: her spirits returning, she revived, and for many years after lived comfortably. If they may be resembled to the five loaves in the Gospel, which by a strange Arithmetick, were multiplied by Division, and augmented by Substraction; [Page] then let none dare to flatter, or flesh themselves, because their estate is prosperous; especially in an evil way: As it fared with Leah, whō we may hear thus chanting her happines: God, saith she, hath given me my reward, because I have given my maid to my husband: Gen. 30.18. when she should rather have repented then rejoyced. And the like with Micah, Iudg. 17.13. and Saul, 1 Sam. 23.7. and Dionysius, when he found the windes favourable in his navigation, after he had despoiled the Temple of all the gold therein. Neither let such as suffer not, censure their brethren that do, as those three mis-judged of Iob, that he was an hypocrite, and a greater sinner then others, and God had cast him off, or else it could not go so ill with him. Or as the Iews censured our Saviour, Isa. 53.3, 4. And those Barbarians, Saint Paul, Acts 28.4. which is to condemne the generation of Gods children, Psal. 73.15. But rather mistrust themselves, which was the use our Saviour warned those to make of it, who told him of the Galileans, whose blood Pilate had mingled with their sacrifices, Luke 13.1, to 6.

And indeed, he is blinde that judgeth of mans felicity by his outward prosperity, or concludes of ones misery from his calamity: Eccles. 9.1, 2. The Sun of prosperity shines no lesse upon brambles in the wilderness, then fruitfull trees in the Orchard. The cold frost and snow of adversity, lights upon Gardens, aswell as the wilde waste. Ahabs and Iosiahs end, concur in the very circumstances, the one destroyeth Religion. the other restoreth i [...]: yet both shot with an Arrow. Saul and Ionathan, though different in dispositions, yet in their deaths they were not divided. Zedekiah a wicked man, had his eyes put out: so had Samson, the valiant Judge of Israel, and Type of Christ. Moses and Aaron, both were shut out of Canaan, aswel as the malignant spies: so that if we judge of mens persons by their outward conditions, we must needs erre.

Yea, usually God doth most afflict those, whom he best affecteth; dealing with his children, as the good husband deals with his Trees; those in the Garden he is ever and anon medling with them, either lopping off the superfluous branches, or scraping oft the mosse, or paring of the root, or digging and dunging them; so using all good means to make them fruitfull: whereas he lets them alone which grow in the Hedg-row, or Forrest, till at length he comes with his Axe, and cuts them down for the fire. He was not the best Disciple that had the bag: and fatted ware, you know is but fitted for the shambles. God puts money indeed (as some Hoorders do) into these earthen boxes, that have only one chinke to let in, but none to let out, with purpose to break them when they are full. What was Haman the better for his honour, while the King frowned on him; or the happier for being lift up the ladder, when he was to come down again with a rope?

And for ought thou knowest, (at least, if thou takest not heed, for [Page] prosperity is the more dangerous enemy of the two, and skilfull to destroy,) thy preservation is but a reservation; as it fared with Sodome and her sisters, which were preserved from the slaughter of the four Kings, that God might rain down Hell from Heaven upon them. And Sennacherib, who escaped the stroak of the destroying Angel, that he might fall by the sword of his own sons, Isa. 37.37, 38. Say then, one wo, the wo of adversity, (as thou accountest it) hath passed thee, perhaps there is a second, and a third, worse; behinde: Revel. 9.12, and 8.13. The Philosopher would see a mans end before he pronounc'd him happy. Yea, it may be, that which thou account'st thy primest priviledge, may prove to thee a snare, and may be granted thee rather out of anger then love, as the Devil lest Iobs tongue un-touched of all the rest, but why? in hope that therewith he would have cursed God; or charged him with folly and cruelty: so that we may say of prosperity, as Antigonus did of his garment; O noble, rather then happie priviledge! but of adversity, O happy rather then noble favour!

4 Vse.

4. Fourthly, if Affliction be so profitable, and prosperity so dangerous as hath been shewn; if it be our Isaacs use, first to feel us by tribulation, and then to blesse us; then away with those foolish queries, Why doth God this, and why that? why doth he punish the innocent, and acquit the peccant? why doth he permit so many, and such notorious crimes? why is he so severe towards his own; so gentle to others? Ask not (saith Salvianus) why one is greater, another less; one wretched, another happy? I know not Gods intent, but it is sufficient satisfaction to me, that this is done by God. Why doth a Physician give more Wormwood, or Hellebore to this sick party, then to that? even because, either his disease, or his constitution so requires it.

Neither let us value things as they seem, or according to sense; but rather when we are best pleased let us be most suspicious: let us desire and chuse blessings, as he chose his friend; not him that would be plausible to his humour for a day, but him that should be profitable to his minde during life. Let us imitate Bees that pass over Roses and Violets, to set upon Thyme: If crosses are not toothsome; let it suffice that they are wholesome: 'Tis not required in Physick that it should please, but heal: unless we esteem our pleasure above our health.

Experience tells us, that those things (for the most part) which are least pleasing, are most wholesome: Rue is an herb most bitter to the taste, yet in regard of the vertue, which is in it, we call; Hearb of Grace: And Mithridate though of all other Electuaries it be most distastful; yet of all others, it is the most wholesome.

The world hates thee, and deals most spitefully with thee; a good sign: It hath always been the portion of good men, to suffer at the hands [Page] of evil men; as appears both by holy, and humane Writers: as for Divine Authority, you know how it fared with the Prophets, Apostles, and our Saviour Christ himself, whose whole life, by reason of spiteful enemies, was but one continued cross. And as touching secular; examples are infinite; whereof a few: In Athens, we read of wife Socrates, good Phocion, just Aristides, victorious Milliades; but how unworthily were they dealt withall? At Rome they had Marcus Cato, the pattern of a wise and prudent man, a lively emblem of Vertue; how was he hated, thrust down, spit upon, stript both of his Senatorship, and Praetorship, cast into prison, &c. Rutilius and Camillus were both exiled. Pompeus and Cicero both yielded their necks to their Clients: Who so often curst by the Popes, with Bell, Book, and Candle, as Queen Elizabeth of blessed memory? though she out-liv'd seven of them.

But to leave examples; and come to reason: Is it not an evident sign, that if the world hates thee, thou art none of the World? yea, therefore it hates thee, because thy practice shames the world; and because thou discoverest, and opposest her treasons and deceits. Wicked men are like dogs, in condition, who will let a man amble a fair pace, quietly: but if he gallop through the Town, though his errand be of importance, and to the King, perhaps, they will bark and flie at him, which is a token to them, of perdition, but to thee of salvation: Phil. 1.28. yea, it is an evident sign, that they are of the stock of Ishmael, and not the seed of Israel. I finde many acts of deception in the Saints; I finde infirmity in those acts, but that any one of them hath scoft at, and hated another for goodness; I finde not: or that have used to dispute against it: Gregory Nazianzen, (I pray minde it seriously) told his friends; that Iulian would prove a notorious wicked man: he took such delight in disputing against that which was good. Much less that any after regeneration, have in this case been cruel. If we would know (saith Chrysostome) a Wolf from a Sheep (since their cloathing is alike) look to their fangs, and their mouth, if they be bloody: for who ever saw the lips of a Sheep besmeared with blood? which being so; No matter though the gate be strait, and the way narrow, if the end to which it leadeth be everlasting life.

5 Use.

5 Fiftly, if in conclusion the most malicious and damnable practices of our worst and greatest enemies prove no other in effect to us, then did the malice of Iosephs brethren, Mistress, and Lord to him: the first, in selling of him; the second, in falsly accusing him; the third, in imprisoning him; (all which made for his inestimable good and benefit;) then the malice of Haman to Mordecai, and the Iews; whose bloody decree obtein'd against them, procured them exceeding much joy and peace: then Balaa [...]s malice to the children of Israel, whose desire of cursing them, caused the [Page] Lord so much the more to bless them, Numbers 23. Then the Devils spite to Iob, who pleasured him more by his sore afflicting him, then any thing else could possibly have done, whether we regard his name, children, substance, or soul; then Iudas his treason against the Lord of life, whose detestable fact served not only to accomplish his will, but the means also of all their salvations, that either before or after should believe in him: this should move wonder, to astonishment, and cause us to cry out with the Apostle; O the deepness of the riches both of the wisdome and knowledge of God! How unsearchable are his judgements, and his wayes past finding out! Rom. 11.33. O the wonderful and sovereign goodness of our God! that turns all our Poisons into Cordials; that can change our terrours into pleasures; and makes the greatest evils beneficial unto us, for they are evil in their own nature, and strong temptations to sin: Iames 1.2. also fruits of sin, and part of the curse, and work those former good effects, not properly by themselves, but by accident; as they are so disposed by the infinite wisdom, goodness, and power of God, who is able to bring light out of darkness, and good out of evil: yea, this should tutour us to love our enemies. (We love the medicine, nor for its own sake, but for the health it brings us) and to suffer chearfully whatsoever is laid upon us: for how can Gods Church in general, or any member in particular but fare wel, since the very malice of their enemies benefits them? How can we but say, Let the World frown, and all things in it run cross to the grain of our mindes? Yet, With thee, ô Lord is mercy, and plenteous redemption: thou makest us better, by their making us, worse.

Objection. But perhaps thou hast not proved the truth of this by thy own knowledge; and particular experience.

Answer. If thou hast not; thou shalt in due time: the end shall prove it: stay but till the conclusion, and thou shalt see that there is no cross, no enemy, no evils can happen unto thee, that shall not be turned to good, by him that dwelleth in thee. Will you take Saint Pauls word for it, or rather Gods own word, who is Truth it self, and cannot lie? His words are, We know that all things work together for the best, unto them that love God; even to them that are called of his purpose, Rom. 8.28. And in Verse 35, 36. after he hath declared that Gods chosen people shall suffer tribulation, and anguish, and persecution, and famine, and nakedness, peril, sword, &c. be killed all the day long, and counted as sheep for the slaughter; he concludeth with, Nevertheless, in all these things we are more then conquerours, through him that loved us: and so goeth on, even to a challenge of our worst enemies, Death, Angels, Principalities and Powers, things present, and to come; height, depth, and what other creature besides, should stand in opposition. What voluminous waves be here, for number, and power, and terrour! yet they shall not separate the Ark from Christ, nor [Page] a soul from the Ark, nor a body from the soul, nor an hair from the body, to do us hurt. What saith David? Mark the upright man, and behold the just; for the end of that man is peace: Psal. 37.37. Mark him in his setting out, he hath many oppositions; mark him in the journey, he is full of tribulations; but mark him in the conclusion, and the end of that man is peace. In Christ all things are ours, 1 Cor. 3.22. How is that? Why, we have all things, because we have the Haver of all things. And if we love Christ, all things work together for our good; yea, for the best: Rom. 8.28. And [...]f all things, (quoth Luther) then; even sin it self. And indeed, how many have we known the better for their sin? That Mary Magdalen had never loved so much, if she had not so much sinned: had not the incestuous person sinned so notoriously, he had never been so happy. God took the advantage of his humiliation, for his conversion. Had not one foot slipt into the mouth of Hell, he had never been in this forwardness to Heaven: Sin first wrought sorrow (saith Saint Augustine) and now godly sorrow kills sin; the daughter destroyes the mother: neither do our own sins onely advantage us, but other mens sins work for our good also.

Objection. But may some say, Can any good come out of such a Nazarite?

Answer. Yes, The advantage we have by Christ, is more then the loss we had by Adam. If Arrius had not held a Trinity of Substances, with a Trinity of Persons; and Sabellius an Unity of Persons, with an Unity of Essences; the Mysteries of the Trinity had not been so clearly explaned by those great Lights of the Church. If Rome had not so violently obtruded her M [...]rits; the doctrine of Iustification onely by faith in Christ, might have been less digested into mens hearts. We may say here, as Saint Augustine doth of Carthage and Rome; if some enemies had not contested against the Church, it might have gone worse with the Church. Lastly, suppose our enemies should kil us, they shall not hurt, but pleasure us: yea, even death it self shall work our good. That Red-sea shall put us over to the Land of Promise: and we shall say to the praise of God, we are delivered, we are the better for our enemies, the better for our sins, the better for death; yea, better for the Devil: and to think otherwise, even for the present; were not onely to derogate from the wisdom, power, and goodness of God, but it would be against reason; for in reason, if he hath vouchsafed us that great mercy to make us his own, he hath given the whole army of afflictions, a more inviolable charge, concerning us, then David gave his Host, concerning Absalom; See ye do the youngman, my son Absalom no harm. Now, if for the present thou lackest faith, patience, wisdom, and true judgement how to bear, and make this gain of the cross; Ask it of God, who giveth to all men liberally, and reproacheth no man, and it shall be given thee, Jam. 1.5. For every good giving, and every perfect gift, is from above; and commeth down from the Father of lights: Verse 17.

6 Use.

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6 Sixthly, (for this point calling more for practice then proof, it behoves us to be larger here, briefer there) If that which is one mans meat, proves another mans poison; let it be acknowledged, that the fault is not in the meat, but in the stomach: and that it is the wickedness of our hearts, & want of a sincere endevour, to make good use of Gods corrections, which causeth him to withdraw his blessing from them. Wherefore let it provoke us as we love our selves, as we love our souls, through all the transitory, temporary, momentany passages of this World; first, to strive after, and then to preserve the life of our lives, and soul of our souls, sincerity, and inegrity.

Again, if afflictions (which are in their own nature, evil, and unto others, strong temptations to sin) by the goodness of God, do make so much for our advantage, and benefit here, and hereafter: If our Heavenly Father turns all things, even the malice of Satan, and wicked men, yea, our own sins to our good: Rom. 8.28. If for our sakes, and for his Names sake, he even changeth the nature and property of each creature, rather then they shall hurt us; as it is the nature and property of fire to burn, yet that vehement [...]ire in Nebuchadnezzars Furnace, did not burn the three servants of God. It is proper to the Sea to drown those that be cast into it; yet it did not drown the Prophet, in the very depth of it. It is proper for hungry ravenous Lions to kill, and devoure, yet they did Daniel no harm. And the like, when we need their help. It is proper for the Sun to move, yet it stood still at the prayer of Ioshua: proper for it to go from East to West; yet for Hezekiahs confirmation, it went from West to East: It is proper for Iron to sink in the water, yet it swom when the children of the Prophets had need of it. In like manner; It is proper for affliction to harden, and make worse, as well as for riches and prosperity to ensnare: But as some Simples are by Art, made medicinable, which are by nature, poisonable: So afflictions which are in nature destructive; by grace, become preservative. And as evil waters when the Vnicorns horn hath been in them, are no longer poisonable, but healthful; or as a Wasp when her sting is out, may awaken us by buzzing, but cannot hurt us by stinging: so fares it with affliction, when God pleaseth to sanctifie the same, as he doth to all that loue him, Rom. 8.28. For of God it is, (without thanks to Affliction, or our selves, or our sins) that we are bett [...]ed by them: All the work is thine, let thine be the glory.

But lastly, (for though we can never be thankful enough for this, yet this is not all) that we should finde him a Saviour, whom our enemies finde a just revenger; That we should be loosed from the chains of our sins, and they delivered into the chains of Plagues; That the same Christ should with his precious blood free us, that shall with his Word sentence them.

[Page]Again, if we were by nature the Seed of the Serpent, children of the Devil, and Subjects to that Prince which ruleth in the air, even that spirit which now worketh in the children of disobedience, Ephes. 2.2. We may learn by it, to be humble and thankful, if changed to be the womans seed, children of God, and members of Christ: since we were once in so vile a condition; for God found nothing in us but Enmity, 1 Cor. 15.10. Rom. 7.18, 25. We are not born, but new-born Christians: and whereas he might have left us in that perishing condition (being bound to none) and have chosen others; he hath of his free grace adopted us, and left others. What's the reason? surely no reason can be given, but O the depth! only this I am sure of, it is a mercy beyond all expression! O my soul, thou hast not room enough for thankfulness.

Wherefore let it provoke us so to love him, that we shew forth the vertues, and fruits of him that hath called us, and done all this for us, 1 Peter 2.9. But I fear we forfeit many of Gods favours, for not paying that easie rent of thankfulness.

For conclusion, If we be the seed of the Woman, and our enemies, the Seed of the Serpent; let us go before them in goodness, as far as God hath preferred us before them in mercy: let us be able to say of our enemies, as Iob of his, I have not suffered my mouth to sin, by wishing a curse unto his soul, Job 31.30. Yea, let us send down water from our compassionate eyes, and weep for them by whom we bleed. In brief, let us hate their opinions, strive against their practice, pitty their misguidings, neglect their censures, labour their recovery, and pray for their salvation.

CHAP. 34. That though God disposeth of all their malice to his Childrens greater good, yet they shall be rewarded according to their mischievous intentions.

Ob. IF it be so, that the malice of wicked men makes so much for the behoof of Gods people; and that whatsoever they do unto us, is but the execution of Gods will, and f [...]ll accomplishment of his just decree; it may seem to make on their side, and not only extenuate their evil, but give them occasion of boasting.

Ans. Although God disposeth it to the good of his children, that he may bring about all things to make for his own glory; yet they intend onely evill in it, as namely; the Dishonour of God, the ruine of mens souls (as I have proved in the Drunkards Character) and the satisfying of their own serpentine enmity, and thirst of revenge. We must therefore learn to distinguish betwixt the act of God and of an enemy, as indeed Gods people do; When ye thought evil against me (saith Ioseph to his brethren) God disposed it to good, that he might bring to passe as it is this day, and save much people alive, Gen. 50.20. God had no hand in doing the [Page]evil, but God will have a hand in the disposing of it: When Satan and wicked men have their wills, even therein also is Gods will fulfilled, for Gods will is the highest cause of all things, Psal. 115.3, 4. Yea, the holy God challengeth to himself whatsoever is done in the City, Amos 3.6. but so, as neither wicked mens sins shall taint him, nor his decree justifie them: the sin is their own, the good which comes of it is Gods, the benefit ours; He doth well, in suffering to be done, whatsoever is evil done, saith Saint Augustine, and is just in their injustice. God wils the same action, as it is a blessing, triall, or chastisement of his children, which he hates as the wickednesse of the agent: because in the same thing which they did, there was not the same cause for which they did it. The lewd tongue, hand, or heart, moves from God, it moves lewdly from Satan: wicked men are never the freer from guilt and punishment, for that hand which the holy God hath [...]n their offensive actions. To instance in some examples; Satan did nought touching Iob, but what the Lord upon his request gave him leave to do; what then? Did God and Belial joyn in fu [...]filling the same act? No: sooner shall Stygian darknesse blend with light, the [...]rost with fire, day with night: true, God and Satan will'd the self-same thing; but God intended good, Satan ill; Satan aimed at Iobs, and God at his confusion. God used the malice of Pharaoh and S [...]imei unto good; what then? God afflicted his people with another minde then Pharaoh, did; God, to increase them, Pharaoh, to suppresse them. The sin of Sh [...]meis curse was his own, the smart of the curse was Gods; God wills that as Davids chastisement, which he hates as Shimeis wickednesse. God owed a revenge to the house of Eli, and by the delation of Doeg, he took occasion to pay it, when the Priests were slain: It was just in God, which in Doeg, was most unjust: Sauls cruelty, and the [...]reachery of Doeg, do not lose one dram of their guilt, by the counsel of God: Neither doth the holy counsel of God, gather any blemish by their wickednesse: If it had pleased God, to inflict death upon them sooner, without any pretence of occasion; his justice had been clear from all imputations. Now if Saul or Doeg be instead of a Pestilence or Feaver; who can cavil? The judgements of God are not ever manifest, but are alwayes just. Again, the curse of the Serpent bestowed blessednesse on Man; yea, our first Parents had been lesse glorious, if they had not wanted a Saviour. What then? Doth Satan merit thanks? No, but the contrary; for he onely intended the final ruine and destruction of them and all mankinde, with the dishonour of their Maker. Lastly, the Devil does us good in this particular case, for while he assaults us with temptations, and afflicts us with crosses, he in effect helps us to Crowns. Yet still no thanks to Satan, for to be charitable is more then his meaning; it is that Divine and over-ruling Providence of God, which we are beholding unto, and to him give we the thanks.

[Page]But above all, our Saviours example will most excellently distinguish the ends of God, Satan, and wicked Men; for if we observe, Iudas delivered him to death for gain, the Iewes for envy, Pilate for fear; the Devil provoked each of them through this enmity; Christ himself, to obey his Fathers will, God the Father in love to sinners, and for their Redemption: each furthered one and the same thing, but to contrary ends: so when this enmity breaks forth in the wicked, Satan hath a hand in it as a malicious authour; as when he entred into Iudas, and made him betray Christ, Luke 22.3. Man himself as a voluntary instrument, as when Pharaoh hardened his own heart against the children of Israel, Exod. 9.34. God as a most righteous Iudge, and avenger, as when he also hardened Pharoahs heart, so punishing his former hardnesse, with further obduration, Exod. 9.12. But how in this case? Even by permitting the seed of the Serpent, from their own malicious inclination, to hate the seed of the Woman, not by infusing this malice, but by with [...]drawing his grace when he sees it abused: he doth not infuse corruption, he doth not with-hold the occasion; as when the Rider gives his horse the raines, we say he puts him on.

Whence that distinction of adversities, as they come from Satan, they are usually called temptations; as they come from Men, persecutions; as from God, afflictions.

Now as God turned the treachery of Iudas, not onely to the praise of [...] [...]ustice, mercy, wisdom, power, &c. but to the good of all believers: so he turnes this enmity of Satan and wicked men, to his childrens great advantage (in stopping them in their courses of sin and keeping them in exercise) and his own glory: And well may he work good by evil instruments, when every Prince and Magistrate hath the seat to make profitable instruments, aswell of evil persons, as of good: yea, when there is nothing in the world, be it gall it self; yea, the excrement of a Dog, or the poison of a Serpent, but mans shallow invention can finde it is good for something: neither do two contrary poisons mingled together prove mortal.

And thus you see that the will of God may be done thanklessely, when in fulfilling the substance, we fail in the intentions, and erre in circumstances.

Now, see with the like patience, how it will fare with these men in the end. Pomponius Atticus being destin'd to famishment, & receiving no manner of sustenance for many dayes; contrary to the intention; was freed by means of that abstinence from a violent pain, & recovered of a disease; which otherwise had cost him his life. Prometheus being run in with a Rapier, and Iason receiving a great blow on the brest, each was restored to health, from dangerous and deadly impostumes, which otherwise were [Page] thought incurable. And this is our case, for even as that cured them, which their enemies intended should have killed them; so this enmity of the Serpent and his Seed, cures our souls, and makes us everlastingly happie. Yet they intending onely evil in it, or at least the satisfying of their own wicked wills, (as they know better then I, wherein they imitate the Weesel, which doth a man pleasure in destroying of Vermine, yet only intends the satisfying of her own hunger, not his good that keeps the house) can no way assume the least praise to themselves, nor expect the more favour. That which is ill of it self is not to be ventured on for the good which commeth by accident. It is no priviledge to be an instrument of good by evil meanes: Nor can you expect to fare better without a healing of your errours, then the Worme in the stomack, which, when it hath devoured all the matter proper for it, dies it self: or Heleborus which after it hath wrought the cure within the body, is cast up again, together with the Malady.

The Lord doth often good to his Church, even by those Instruments whom for their sins he means to cast into Hell-fire. Ashur was his Rod to scourge Israel; that done, they fell under a sharper lash themselves: Those Nations, saith God, shall serve the King of Babel seventy years, and when the seventy years are accomplished, I will visit the King of Babel and that Nation for their iniquities, and will make it a perpetual desolation, &c. Ier. 25.11, 12. and 30, 16. even the greater sinners may punish the lesse, and prosper for a time, Ezekiel 7. I will bring the most wicked of the Heathen, and they shall possesse their Houses, vers. 24. When iniquity hath plaid her part, vengeance leaps upon the Stage; the Comedy is short, but the Tragedy is longer.

We use rubbish to scoure our vessels, when those vessels are cleared, we fling away the rubbish. Bridges that help men over the stream, at last themselves rot and sink in. When Balaams Asse had done speaking, humana voce, she lived an Asse, and died an Asse: So when God hath sufficiently afflicted the righteous, by the rod of the wicked, he will fling the Rod into the fire which is unquenchable, Isa. 33.1.

And it stands with the strength of reason, for if God, saith Saint Gregory, strike so smartly those whom he spareth; how heavie will his blows be on them whom he condemneth; and with what severity shall Cast-awayes be p [...]nished, when his own children are so visited and afflicted. If Gods own Children, who are as dear and near to him, as the Apple of his eye, or the signet on his right hand, suffer fo many and grievous afflictions here; what shall his adversaries suffer in Hell? undo [...]btedly, when the Patient is made whole, he shall be preserved; but the Plaister shall be thrown away: For as God doth t [...]rn evil to good to them that love him; so [...]e turnes good to evil to those that hate him.

[Page]Again secondly, if the wicked are punished for doing wrong to the wicked, much more for wronging the just, and innocent: But wee have many examples of the former, as that of Adonibe [...]eck, who having cut off the Thumbs and great Toes of Seventy Kings [...] were wicked like himself, had also hi [...] his own Thumbs and Toes cut off; Iudg. 1.5.7. And Moab, of whom the Lord saith, hee hath burnt the bones of the King of Edom into lime, therefore will I send a fire upon Moab, and it shall devour, &c. Amos 2.1, 2. If the greater Serpent devours the less, there is a Dragon to devour him, therefore the enemies of Gods Church, have no hope to escape. The everlasting punishments of the ungodly are deferred, not remitted.

But all the evill thou doest to the godly, is with thy tongue?

Answ. That's bad enough, the Serpents hissing betrays his malice; and Ishmael's tongue made him a Persecuter, as well as Doeg's hands; hee did but stout Isaac, yet Saint Paul saith, hee persecuted him Gal. 4.2 [...]. [...]ham onely scoft at Noah, yet it brought upon him his Fathers curse, and Gods upon that. The Athenians but scoft once at Silla's wife, and it had well nigh cost the razing of their City, he was so provoked with the indignity. And whatever thou conceivest of i [...], let this fault bee as far from my soul, as my soul from Hell. For assuredly, God will one day laugh you to scorn, for laughing his to scorn: and at last despise you, that have despised him in us.

CHAP. 35. Other grounds of comfort to support a Christian in his sufferings. And first, that God is specially present with his servants in their afflictions, takes notice of their sufferings, and allayes their grief.

THis rub being removed, and the p [...]ssage made clear, proceed wee to other grounds of comfort which the Word of God affords in this case, for the better upholding, and strenghtening of a weak Christian in his sufferings: Wherein, that wee may not exceed, I will select out onely five, because instructions, if they excee [...] [...]re wont, like nails, to drive ou [...] one another.

First, wee shall bear the Cross with the more patience and comfort; if wee consider, that God is specially present with his servants in their afflictions; takes notice of their sufferings, and allays their grief. The troubles of a Christian are very great for number, variety, and bitterness; yet there is one ingredient that sweetens them all, the promise of God, I will bee with thee in trouble, and deliver thee, Psal. 91.15. And thou shal [...] not bee tempted above thy strength, 1 Cor. 10.13. Again, fear not; for when thou passest through the water, I will bee with thee; and through the floods, that they do not over-flow thee: When thou walkest through the fire, thou shalt not bee burnt, neither shall the [...]lame kindle upon the [...], Isa. 43.1, 2. Lo, here are promises like Flaggons of Wine, to comfort the distressed soul. Wherefore as C [...]sar said to the trembling Marriner, [...][Page]not afraid, for thou carriest Caesar; so, O Christian! bee not afraid, for hee that is in thee, for thee, with thee, that guides thee, that will save thee, is the invincible King Iehova. And upon this ground David was so comforted and refreshed [...] his soul, Psal. 94.19. that hee was able to say, Though I should walk through the valley of the shadow of death, I will fear no evill: Why? For thou art with mee, thy Rod and thy Staffe shall comfort mee, Psal. 23.4. Yea, our Enemies can no sooner assault us with their tongues, but God coms in to our rescue. If yee bee railed upon for the name of Christ, (saith Saint Peter) blessed are yee, for the Spirit of God resteth upon you, 1 Pet. 4.14. God is never so much injoyed of us, as when we are in the deep, with David, Psal. 130.1. and when wee are worst of all bestead with Iehosaphat, a Chron. 20.12. When did Iacob see a Vision of Angels? but when hee fled for his life, making the cold earth his bed, and a stone his pillow; or when was his heart so full of joy, as now that his head lay hardest? When was Paul wrapp'd into the third heaven to hear words from Christ not fit to bee uttered, 2 Cor. 12.2.4. but as some of the learned conceive, when hee was bereaved of his sight. Stephen saw great happiness by Christ, in his peace: but under that shower of stones, hee saw heaven it self open, Act. 7. When wee are slain all the day long for his sake, with the Martyrs, then wee are given to see him with our eyes, as Iob did, who till that time had onely heard of him by the hearing of the ear. Then wee come to know that the Lord, hee is God, with Manasses 2 Chron. 33.13. and that he is our hope and strength and refuge, and a very present help in troubles, ready to bee sound of all that seek to him, 2 Chron. 15.4.15. Psal 9.9, 10, and 46.1.

The Israelites never fared so well, as when they lived at Gods immediate finding, and at night expected their morrows break-fast from the clouds: When they did daily ask and daily receive, their daily bread. Yea, even when they were wandering in a forlorn wilderness, how did God as it were attend upon them in their distress, to supply their wants? They have no guide, therefore God himself goes before them in a piller of fire; they have no shelter, the Lord spreads a Cloud over them for a Canopy; are they at a stand, and want way; the Sea shall part and give them passage; do they lack bread? Heaven it self shall power down the food of Angels; have they no meat to their bread? a wind shall send them inn [...] merable Quails; do they yet want drink, behold a hard rock smitten wi [...]h a little wand; shall powr them out water in abundance; have they no supply of Apparell, their Garments shall not wax old on their backs; bee their Enemies too strong for them for want of Engines, the Walls of Ie [...] cho shall fall down before them; are their enemies yet too many and potent, hail-stones shall fall and brain them: Lamps, Pitchers, and Dreams shall get them Victory, the Sun shall stand till in Gibeon, and the Moon in the valley of Ajalon: lack they yet a Land to inhabite, the Lord will cast cut all the inhabitants, and give them a Land which flows with milk and honey, &c. Afflictions have this advantage, that they occasion God to shew that mercy to u [...], whereof the prosperous are uncapable; as wee further [Page] see in Hagar, Gen. 21.17, 18, 19. And Manoah's Wife, Iudg. 13.3 [...] to whom the Angel of the Covenant had not been sent, if they had not been in distress.

It would not become a mother [...]o bee so indulgent to an healthfull child, as to a sick: and in deed some have found their outward castigations so sweetned with the inward consolations of Gods Spirit, that they have fonud and confessed their receipts of joy and comfort, to bee an hundred fold more than their payments, even in this present life according to that promise of our Saviour, Mark. 10.29, 30. So that a Christian is still a gainer in all his losses; yea, hee gains by his losses.

Now if wee could but remember and lay to heart these promises, thus back'd with examples; when wee feel the greatest assaults or pangs, how could wee want courage? But alass, most of us are like the Prophets servant, 2 King. 6. who saw his foes, but not his friends: we are like Iosephs brethren, who saw him, converst with him, were fed by him, yet knew him not. Like Peter, who when the Angell brought him out of prison, and went before him; wist not that it was so, but thought hee saw a vision, Act. 12.9. Christ at his Resurrection was so changed, that his own Disciples knew him not; much more since his ascention may hee pass by us, as hee did by Iob, Chap. 9.11. or meet us as hee did Saul in the way to Damascus; or walk and talk with us, as hee did with the two Disciples in the way to Emaus, Luk. 24.16. or stand by us while wee are seeking him, as hee did by Mary in the Garden, Joh. 20.1 [...]. and yet wee bee ignorant that it is hee. Yea, hee may bee in us by his spirit; even whil'st wee feel him not. Iacob saw him both asleep and awake, yet (saith hee) the Lord was in this place, and I was not aware of it, Gen. 28.16. at least wee are apt to thinke, that God is removed from us, when wee any way suffer calamity; as the Israelites do but want water, and presently they cry, Is the Lord among us, or no? Exod. 17.7. as if God could nor bee with them, and they a thirst; either hee must humour carnall minds, or bee distrusted.

But both his presence and love, is the same in adversity, as it is in prosperity; our sence onely makes the difference, even as a Church, Castle, or Town, is unmoveable, and keepeth one place; though to us it may seem somtime on our right hand, other while on our left: as wee change our standing, sitting, or walking. Yet if some unusuall crosses disturb our peace ▪ presently there breaks out a voice mix'd with murmuring, and despair, God hath forsaken us. It was a common complain: with David, The Lord hath forsaken us; thou hast cast off, and abhorred us: why hast thou forsaken mee &c.? Yea, the onely Son of God came to this, My God, my God, why hast thou forsaken mee? Yet consider, did God forsake either of them? hee might bee angry with David, more angry with Christ, for the sins of all the world: and in their present sence, that anger might work in them an apprehension of his forsaking them: but hee did not forsake them, nor will hee forsake thee, if thou dost not first forsake him ▪ Thou maist think so, but God will not do so; but in the mean-time, how [Page] can this bee well taken? wee see our wretchedness, wee do not see our blessedness: No talk of his presence, of his absence wee complain. Our cowardly spirits give him for quite gone; yet hee is not far from every one of us, Act. 17.27. Yea, this confession could Seneca make, (but like a Divine) God is near unto thee, hee is with thee, hee is within thee: and surely if hee had not been with these Israelites, they had not lived; if hee had been in them, they had not murmured. Wee can think him absent in our want, and cannot see him absent in our sin; yet, wickedness, not affliction, argues him gone: yea, hee is then most present, when hee most chastiseth; for as the sufferings of Christ abound in us, so our consolations abound through Christ, 2 Cor. 1.5.

Again, God may bee present with us, and yet wee not bee pleased; as the Israelites repined for a King, when the Lord was their King: or Christ may bee with us, and yet wee want somthing that wee desire. Christ was in the Ship, and yet (say the Apostles) wee have no bread Iesus was at the Marriage, yet saith his Mother, they have no wine, Ioh. 2.3. Wee may want Bread and Wine, and yet have Christ's company: but if food fail, it is because Manna is to come; if Wine bee absent, yet grace and salvation is present: if God takes away flesh, and gives Manna; deny Sun and Moon, and gives himself, hee doth us no wrong.

Now why doth God by his promise tye himself to bee present with us more especially in affliction? but that hee may resist our enemies, sustain us when wee faint, and crown us when wee overcome; but that hee may bee exact in taking notice of our particular sufferings, and as David saith, Count our wandrings, put our tears into his bottle, and enter all into his Register, Psal. 56.8.9. All our afflictions are more noted by that God that sends them, than of the patient that suffers them; every pang, and stitch, and gird, is first felt of him that sends it: could wee bee miserable unseen, wee had reason to bee heartless: but how can it bee but less possible to indure any thing that hee knows not, than that hee inflicted not? As hee said to Manoah by an Angell, Thou art barren, Iudg. 13.3. so hee saith to one, thou art sick, to another, thou art poor, to a thi [...]d, thou art defamed; thou art oppressed to another; that all-seeing eye takes notice from heaven of every mans condition, no less than if hee should send an Angell, to tell us hee knew it: and his knowledge compared with his mercy, is the [...]ust comfort of all our sufferings. O God! wee are many times miserable, and feel it not; thou knowest even those sorrows which we might have, thou knowest what thou hast done, do what thou pleasest.

CHAP. 36. That all afflictions, from the least to the greatest, do come to pass, not by accident, chance or fortune, but by the especiall providence of God.

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Section 1.

2. WEe shall bear the cross with more patience and comfort. If wee consider, that all afflictions, from the least to the greatest, do come to pass, not by accident, chance, or fortune, but by the speciall providence of God; who not onely decreeth and fore-appointeth every particular cross, Eccles. 3.1. Rom. 8.28.29. but even effecteth them, and brings them into execution, as they are crosses, corrections, trialls, and chastisements: Isa. 45.7. Amos 3.6. and also ordereth and disposeth them; that is, limiteth and appointeth the beginning, the end, the measure, the quality, and the continuance thereof: yea▪ hee ordereth them to their right ends; namely, his own glory, the good of his servants, and the benefit of his Church: Ier. 30.11. Gen. 50.19, 20. 2 Sam. 16.10. Psal. 39.9. God useth them but as instruments, wherewith to Work his good pleasure upon us. As what are our enemies, but God's Axes to cut us down, not for the fire, but for the building: God's Masons to hew us here in the Mountain, that wee may bee as the pollished corner stones of the Temple, Psal. 144.12. Or admit the Mason pulls down the House, it is not with an intent to destroy it, but to re-edifie it; and raise it up again in better form and fashion. Gods scullions to scowre up the vessell of his House, that they may bee meet for the Masters use.

If then they bee but as instruments, and tools in the hand of the workman; wee must not so much look to the instrument, as to the Author, Gen. 45.5. and 50 20. Well may the Priests of the Philistims doubt whether their plague bee from God, or by fortune, 1 Sam. 6.2, 9. but let a Ioseph bee sold into Egypt, he will say to his enemies, Yee sent not mee bither, but God; when yee thought evill against mee, God disposed it to good, that hee might bring to pass as it is this day; and save much people alive: Or [...] a David bee railed upon by any cursed Shimei, hee will answer, Let him alone, for hee curseth, even because the Lord hath bid him curse David: who dare then say, wherefore hast thou done so? 2 Sam 16.10. Or let a Micha bee trodden upon, and insulted over by his enemie, his answer will bee no other than this. I will bear the wrath of the Lord, because I have sinned against him, untill he plead my cause, and execute judgment for mee: Micha 7.9. The believer that is conversant in God's book, knows that his adversaries are in the hands of God, as a hammer, ax, or rod, in the hand of a smiter; and therefore as the hammer, ax, or rod, of it self can do nothing, any further than the force of the hand using it, [...]ves strength [...] to it: so no more can they do any thing at all unto him, further than it is given them from above; as our Saviour told [...]late: Ioh. 19.11. See [Page] this in some examples; you have Laban following Iacob with one troop, Esau meeting him with another, both with hostile intentions; both go on till the uttermost point of their execution, both are prevented ere the execution: for stay but a while, and you shall see Laban leave him with a kiss, Esau meet him with a kiss; of the one hee hath an oath, tears of the other, peace with both. God makes fools of the enemies of his Church, hee lets them proceed that they may bee frustrate; and when they are gone to the uttermost reach of their teather, hee pulls them back to the stake with shame. Again, you have Senacherib let loose upon Hezekiah and his people, who insults over them intolerably: 2 Kings 18. Oh! the lamentable and (in sight) desperate condition of distressed Ierusalem; wealth it had none, strength it had but a little, all the countrey round about was subdued unto the Assyrian: that proud victor hath begirt the walls of it with an innumerable army, scorning that such a shovell-full of earth should stand out but one day: yet poor Ierusalem stands alone, block'd up with a world of enemies, helpless, friendless, comfortless, looking for the worst of an hostile fury; and on a sudden, before an Arrow is shot into the City, a hundred fourscore and five thousand of their enemies were slain, and the rest run away, 2 Kings 19.35, 36. God laughs in heaven at the plots of Tyrants, and befools them in their deepest projects. If hee undertake to protect a people, in vain shall earth, and hell conspire against them. Nothing can bee accomplished in the Lower House of this world, but first it is decreed in the Upper Court of heaven; as for example, what did the Iews ever do to our Saviour Christ, that was not first both decreed by the Father of Spirits, and registred in the Scriptures for our notice and comfort? They could not so much as throw the Dice for his Coat, but it was prophesied: Psal. 22.18. and in Psal. 69.21. It is fore-told that they should give him gall in his meat, and in his thirst, vinegar to drink; the very quality and kind of his drink is prophesied: yea, his face could not be spit upon without a prophesie; those filthy excrements of his enemies fell not upon his face, without God's decree, and the Prophets relation: Isa. 50.6. Yea, let the Kings of the earth bee assembled, and the Rulers come together; Let Herod and Pontius Pilate, with the Gentiles and the people of Israel, gather themselvs in one league against him, it is in vain; for they can do nothing, but what the hand of God and his Counsell hath before determined to bee done: as Peter and Iohn affirmed to the rest of the Disciples; for their better confirmation and comfort: Act. 4.26. to 29. No, notwithstanding the Devill raged, the Pharisees stormed, Herod and Pilate vexed, Caiaphas prophesied, all combined, and often sought to take him: yet no man laid hands on him (untill his hour was come that God had appointed): so that by all their plots, they were never able to do him any more hurt, than onely to shew their teeth, Ioh. 7.30. If wee are in league with God, wee need not fear the greatest of men.

Indeed, [...] was Pilates brag to Christ, knowest thou not that I have power to crucifie thee [...] Ioh. 19.10. And Labans to Iacob, Gen. 31.29. I am able to do you [...]hu [...] but they were vain cracks: for doth not Pharaohs [Page] overthrow tell all boasting Champions, that an Host is nothing without the God of Hosts. Yea, Satan himself was fain to say unto God in Iob's case, stretch out now thine hand, &c Iob 1.11. and 2. [...]. True as Themistocles once said of his son, this boy can do more than any man in all Greece: for the Athenians command the Grecians, and I command the Athenians, and my wife commands mee, and my son commands my wife: so the Churches adversaries in some places, may boast what their Father the Devill can do: for hee commands the Pope, and the Pope commands the Iesuites, and the Iesuites command such a King, or Emperour, Rev. 17. ver. 12.13. and that Emperour, or King, commands his Officers of State; and they command the common people. And yet to speak rightly, even all these can do just nothing of themselvs, for hee that sits in the heavens laughing them to scorn, commands all.

Now it must needs comfort and support us exceedingly, if in all cases wee do but duly consider, that inequality is the ground of order, that superiour causes guide the subordinate, that this sublundry Globe depends on the celestiall; as the lesser wheels in a Clock do on the great one, which I finde thus expressed:

As in a Clock one motion doth convay,

And carry diverse wheels a severall way;

Yet altogether by the great wheels force,

Direct the hand unto his proper course.

Who is hee that saith, and it cometh to pass, when the Lord commandeth it not? Lamenta. 3.37. Suppose the Legions of hell should combine with the Potentates of the earth to do their worst, they are all nothing without God: as in Arithmetick, put never so many Cyphers together, one before another, and they make nothing; but let one figure bee added, it makes them infinite. So is it with men and Devills; if God bee not with them, they are all but Cyphers: And yet for the praise of his glory, and the good of his Church, these enemies of his, whether they rise or sit still, shall by an insensible ordination performe that will of the Almighty, which they least think of, and most oppose: The inhabitants of Ierusalem, and their Rulers, (because they knew him not, nor yet the words of the Prophets which are read every Sabbath day) have fulfilled them in condemning him, Act. 13.27. so that as Saint Austin speaks, by resisting the will of God, they do fulfill it: and his will is done by and upon them, even in that they do against his will.

That even Satan himself is limited, and can go no further than his chain will reach, wee may see Rev. 20.2. More particularly; hee could no [...] touch so much as Iob's body or substance, no not one of his servants, nor one limb of their bodies, nor one hair of their heads, nor one beast of their heards, b [...]t hee must first beg leave of God, Job 2.6. Nay Satan is so far from having power over us living, that hee cannot touch our bodies being dead; yea, hee cannot find them when God will conceal them, (witness the body of Moses): and I doubt not, but as the Angells did wa [...]t at [Page] the Sepulchre of their and our Lord: so for his sake, they also watch over our graves: he could not seduce a false prophet, nor enter into a Hog without licence; the whole Legion sue to Christ for a sufferance, not daring other than to grant, that without his permission they could not hurt a very Swine.

And when he hath leave from God, what can hee do? hee cannot go one hairs breadth beyond his commission: being permitted, hee could bring Christ himself, and set him on the Pinacle of the Temple, but hee could not throw him down; which even a little child might have done with permission. As the Lyon, 1 King. 13, killed the Prophet, but neither touched the Ass whereon hee road, nor yet the dead carkas contrary to his nature.

True Satan could boast even to Christ himself, that all the world was his, and all the Kingdoms thereof, but when it came to the push, he could not enter into a very Hog, without asking him leave, and having leave given him, hee presently carryed the whole heard headlong into the Sea: Why did hee not so to the man possessed? no thanks to him, hee had leave for the one, not so for the other, and therefore a whole Legion of them were not able to destroy one poor simple man, Matth. 8. ver. 31.32.

So that all our enemies are curbed and restrained by the divine providence of our heavenly Father: Satan may bee his Executioner, but God is the Iudge, and the Executioner cannot lay on a stroke more than the Iudge appoints,

I confess Satan is so strong comparatively, and withall so crafty and malicious, that wee may with reverence and love, wonder at the mercy of God in our delivery: But this is our comfort, first, that Spirit (as wee have shewn) can do nothing without the God of Spirits. Secondly, wee have the Angells aid, as the Prophet Elisha against that bloody King, 2 King. 6.17. Lot against the Sodomites, Gen. 19.10. Iacob against the fear of Esau, Gen. 32. ver. 24.28. Hezekiah against Senacherib, Isa. 37.36. and England against that invicible Navie of the Spaniards in Eighty eight. True, they appear not ordinarily, what then? no more do the evill Angels, but the Word of God assures us it is so, the Angel of the Lord pitcheth round about them that fear him, and delivereth them, Psal. 34.7. And do but thou get spirituall eyes, whereby thou mai'st see, as with Moses, the invisible God, so the invisible Angels: do but pray as Elisha for his servant, that thine eyes may bee opened, and then thou shalt see more with thee, than against thee 2 King. 6.16▪ 17.

Yea, had wicked men their eyes opened, as Balaam once had, they would at every turn see an Angel stand in their way, ready to resist what they go about, as hee did: for this is one of the noble imploiments of those glorious spirits, to give a strong, though invisible opposition to lewd enterprises: Many a treacherous act have they hindred, without the knowledge of the Traytor. Yea, O! God, many are the dangers which wee see, and fear ▪ innumerable, those wee neither see nor fear. [Page] Therefore to take away all attribution to our selv [...], even when wee know not thou do'st deliver us.

Now if it bee fearfull to think how great things evill spirits can do with permission; it is comfortable to think how they can do nothing without permission: for if God must give him leave, hee will never give him leave to do any harm to his chosen, bee will never give him leave to do the least hurt to our souls. Now as by way of concession, every greater includes the less, hee that can lift a Talent, can easily lift a Pound; so by way of denyall, every greater excludes the less. If Satan himself cannot hurt us, m [...]ch less his instruments, weak men: but for proof of this, see also an instance or two: that a sparrow cannot fall to the ground without our heavenly Father; and that without leave from him, our enemies cannot diminish one hair of our heads; wee have our Saviour's express testimony, Matth. 10.29.30. Let the Powder-Traytors plot and contrive the ruin [...] of our state never so cunningly and closey, let them go on to the utmost, (as there wanted nothing but an actor to bring on that Catholick doomsday) yet before the match could bee brought to the Powder, their artificiall fire-works were discovered, their projection, prodition, deperdition, all disclosed, and seasonably returned on their own heads: And the like of their invincible Navie. And of Pope Alexander the sixth, who prepared a feast for diverse Cardinalls and Senators, purposing to poyson them: but by the providence of God, they escaped; and hee alone was poysoned. Let Iezabel fret her heart out, and swear by her gods, that Eliah shall die, yet shee shall bee frustrate; Eliah shall bee safe. Let the red Dragon spout forth floods of venom against the Church, the Church shall have wings given her to flie away, she shal be delivered, Rev. 12. Let the Scribes and Pharisees, with their many false witnesses accuse Christ never so, yet in spite of malice, innocency shall find abbettors: and rather than hee shall want witnesses, the mouth of Pilate shall bee opened to his justification. Yea, let Ionas through frailty run away from the execution and embassage of God's charge, and thereupon bee cast into the Sea, though the waves require him of the Ship, and the Fish require him of the waves, yet the Lord will require him of the Fish: even the Sea, and the Fish, had as great a charge for the Prophet, as the Prophet had a charge for Niniveh: for this is a sure rule, if in case God gives any of the creatures leave to afflict us, yet hee will be sure to lay no more upon us than we are able, or he will make us able to bear: yea, than shall make for our good, and his glory. Hee hath a provident care over all the Creatures, even Beasts and Plants: and certainly wee are more precious than Fowls and Flowers; yet the Lord cares for them. Will the House-holder take care to water the herbs of his Garden, or to fodder his Cattell, and suffer his Men and Maids to famish through hunger and thirst? Or wil hee provide for his Men and Maids, and let his own children starve? Surely, if a man provide not for his own, Hee hath denyed the faith, and is worse than an Infidell: 1 Tim. 5.8. Far bee it then from the great Hous-holder, and Iudge of all the earth, not to provide for his dear Children and Servants, what shall bee most necessary [Page] for them: indeed wee may fear our own flesh, as Saint Paul did; but God is faithfull, and will not suffer us to bee tempted above our strength, but will even give the issue with the temptation, and in the mean time support us with his grace, 2 Cor. 12.9. You have an excellent place to this purpose, Ier. 15.20, 21.

Section. 2.

Objection. But wee see by experience, that God gives wicked men power often times to take away the very lives of the godly.

Answ. What then? If wee lose the lives of our bodies, it is, that wee may save the lives of our souls; and attain the greater degree of glory, Luk. 9.24. and so wee are made gainers even by that loss. Now if God takes away temporall, and gives eternall life for it, there is no hurt done us: hee that promiseth ten pieces of silver, and gives ten pieces of gold, breaks no promise. Peace bee unto this house, was the Apostles salutation, but it was not meant of an outward peace with men of the world: and Christ [...]aith, you shall have rest, Matth. 11.28. but it is rest unto your souls. Again, thou hast merited a three-fold death: if thou bee'st freed from the two worser, spirituall, and eternall; and God deal favourably with thee touching thy naturall death, hee is mercifull: if not, thou must not think him unjust. Though the Devill and the world can hurt us, aswell as other men, in our outward and bodily estates: as the Devill had power over Iob in his ulcers, over his children in their death, over Mary Magdalen that was possessed, and over that daughter of Abrahams, Luk▪ 13. whom hee kept bound 18. years, ver. 16. yet they can do us no hurt, nor indanger our souls; they shall lose nothing but their dross, as in Zachary 13.9. Isa. 12. Let them sluce out our blood, our souls they cannot so much as strike; let wild beasts tear the body from the soul, yet neither body, nor soul are thereby severed from Christ. Yea, they can neither deprive us of our spirituall treasure here, nor eternall hereafter; which makes our Saviour say, Fear yee not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in Hell, Matth. 10.28. The body is but the Bark, Cabinet, Case, or Instrument, of the soul; and say it falls in pieces, there is but a pitcher broken; the soul a glorious Ruby, held more fit to bee set in the crown of glory, than here to bee trode [...] under foot by dirtie swine; and therefore so soon as separated, the Angels convey her hence to the place of everlasting bliss. Alas, what can they do? they cannot separate us from the love of God in Christ Iesus, Rom, 8, 38.39. Yea, they are so far from doing us harm, as that contrariwise wee are much the better for them; In all these these things wee are more than conquerours, through him that loved us: ver. 37. Whatsoever then becoms of goods, or lives, happie are wee so long as (like wise Souldiers) wee guard the vitall parts, while the soul is kept found from impatience, from distrust, &c. Our enemie may afflict us, hee cannot hurt [...]

[Page] Objection. Nevertheless, that which I suffer, is exceeding grievous.

Answer. Not so grievous as it might have been, for hee that hath afflicted thee for a time, could have held thee longer; hee that toucheth thee in part, could have stricken thee in whole: hee that laid this upon thy body, hath power to lay a greater Rod both upon thy body and soul. Again, there is no chastisement not grievous; the bone that was dis-jointed, cannot bee set right without pain; no potion can cure us, if it work not; and it works not, except it make us sick: Nay, my very disease is not so painfull for the time, as my remedy: how doth it turn the stomack, and wring the in trails, and work a worse distemper than that whereof I formerly complained? neither could it bee so wholesome, if it were less unpleasing, neither could it make mee whole, if it did not [...]i [...]st make mee sick. But wee are contented with that sickness which is the way to health. There is a vexation without hurt, such is this: wee are afflicted, not overpressed: needy, not desperate: persecuted, not forsaken: cast down, but perish not, how should wee? when all the evill in a City, com [...] from the providence of a good God, which can neither bee impotent, nor unme [...]cifull▪ It is the Lord, let him do what hee will. Woe worth us! if evills could come by chance, or were let loose to light where they list; now they are over-ruled, wee are safe. In the name of God then, let not the tall stature of the Anakims, nor the combination of the Edomites, nor the politick counsels of all the Achitopels and Machivillians, nor the proud looks nor the big words of all the Amaziahs, comb [...]ing themselvs together, deter or dismay you. Let not the over-topping growth of the sons of Zerviah seem too hard for you; for God is infinitely more strong and mighty to save us, than all our enemies are to destroy us: and he hath his Oar in their Boat, he hath a speciall stroke in all actions whatsoever, and can easily over-reach, and make stark fools of the wisest; by making their own counsels and endeavours like Hushai's, to overthrow those intentions which they seem to support.

As touching the continuance of afflictions, God so ordereth and tempereth the same, in his merciful wisdom; that either they be tolerable, or short; either our sorrows shall not be violent, or they shal not last; if they be not light▪ they shal not be long: grievous and sore trialls last but sor a season, 1 Pet. 1.6. A little while, Ioh. 16.16. Yea, but a moment, 2 Cor. 4.17. Hee endureth but a while in his anger, (saith the Psalmist) but in his favour is life; weeping may abide for a night, but joy cometh in the morning, Psal. 30.5. And this had hee good experience of; for if we mark it, all those Psalms whose first lines contain sighs and broken complaints, do end with delight and contentment; he began them in fear, but they end in joy: you shal see terrible anguish sitting in the door, irremediable sorrow looking in at the window, despair bordering in the margent, and offering to creep into the text; yet after a sharp conflict, nothing appears but joy and comfort. God loves to send relief, when wee least look for it; as Elisha sent to the King of Israel, when he was rending his cloaths, 2 Kings 5.8. Hear what the Lord thy Redeemer saith by Isaiah, For a moment in mine anger, I hid my [...]a [...]e from thee for a[Page]little season, but with everlasting mercy have I had compassion on thee: Isa. 54.8. It is but a little, for a moment that his anger lasts, his mercy is everlasting: and I hid my face, never turn'd my heart from thee: Ioseph when hee lay down to sleep, was full of care about his Wives being with child; Matt. 1.20. but hee awakened well satisfied: ver. 24, To day a measure of fine flower, is lower rated in Samaria, than yesterday of [...]ung. Although Christ's Star left the wise-men for a time, yet instantly it appeared again, and forsook them not till they had found Christ; which was the mark they aimed at, Matt. 2.9. Afflictions are like running waters, which make many grounds fruitfull, but tarry with none of them. Yea, it is a rule in nature, that violent things cannot last long: The Philosophers could observe, that no motion violent is wont to bee permanent; and Seneca concludes, That if the sickness bee tedious and lasting, the pain is tolerable; but if violent, short: and so of spirituall temptations, the which were so vehement upon Luther, that the very venom of them drank up hi [...] spirits; and his body seemed dead; so that neither speech, sence, blood, or heat, appeared in him; but this sharp fit lasted but for one day: so if wee suffer much, it shall not bee long; if wee suffer long, it shall not bee much. Some misery is like a Consumption, gentle, but of long continuance; other like a Fever, violent, but soon over. If our sorrows be long, they are the lighter; if sharper, the shorter. The sharp North-East wind (saith the Astronomer) never lasteth three days, and thunder, the more violent the less permanent. Wherefore cheer up thou drooping soul, if the Sun of comfort bee for the present clouded; it will er [...]long shine forth bright again: if now with the Moon thou art in the wane, stay but a little, thou shalt as much increase; for as days succeed nights, Summer, Winter; and rest travell: so undoub [...]edly, joy shall succeed, and exceed, thy sorrow. Thy grief shall dissolve, or bee dissolved; yea, it is in some measure dissolved by hope for the present. The Portugals will rejoyce in soul [...]eather why? because they know, fair will follow; and so may the believer, in his greatest exigents; because God will shortly tread Satan under our feet, Rom. 16.20. Here also the distressed soul may raise comfort to himself out of former experience; who is hee that hath not been delivered out of some miserable [...]igent? which if thou hast, thou maist well say unto God with the Psalmist, Thou hast shewed mee great troubles and adversities, but thou wilt r [...]turn and revive mee, and wilt come again, and take mee up from the depth of the earth, and comfort mee Psal. 71.20.21. For God's former a [...]tions are patterns of his future ▪ hee teacheth you what hee [...] do, by what he hath done: and nothing more raiseth up the heart in present affiance, than the recognition of favours, or wonders passed: he that hath found God present in one extremity, may trust him in the next: every sensible favour of the Almighty, invites both his gifts and our trust.

Objection. But thou wilt say with the Psalmist, thine enemies have long prevailed against thee, and God seemeth altogether to hide his face, and to have [...] forgotten thee ▪ and so thou fearest hee will for ever, Psal. 13.1, 2.

[Page] Answer. It is but so in thy apprehension, as it was with him; Gods d [...] liverance may over-stay thy expectation, it cannot, the due period of his own counsels: for know first, that Gods works are not to bee judged of▪ untill the fifth act. The case deplorable and desperate in outward appearance, may with one smile from heaven find a blessed issue: Dotham is besieged, and the Prophets servant distressed, they are in a grievous case (as they think); yet a very apparition in the clouds shall secure them: not a squadron shall bee raised, and yet the enemie is surprised: 2 Kings 6. here was no slackness. The Midianites invade Israel, and are suddainly confounded by a dream, Iudg. 7. Mistris Honywood, that Religious Gentlewoman, famous for her virtues, after shee had been distressed in her mind thirty years, without feeling the least comfort, not being able to hold out any longer, (as a wounded spirit who can bear)? flung a Venice-glass against the ground, and said to a grave Divine that sought to comfort her, I am as sure to bee damned, as this glass is to bee broken; but what followed? the glass was not broken, but rebounded and stood upright: at the sight whereof, shee was so confirmed, that ever after to her dying day, shee lived most comfortably: much like that of Apelles, who striving to paint a drop of foam falling from a Horse mouth, after long study how to express it, even dispairing, flung away his Pencill, and that throw did it. How opportunely doth God provide succours to our distresses? It is his glory to help at a pinch, to begin where wee have given over; that our relief might bee so much the more welcome, by how much it is less looked for: superfluous aid can neither bee heartily desired, nor earnestly looked for, nor thank [...]ully received from the hands of mercy. Besides our infirmitie best sets off the glory of his strength, 2 Cor. 12.9. Spirituall consolations are commonly late and suddain; long before they come, and speedy when they do come, even preventing expectation: and our last conflicts have wont ever to be the forest, as when after some dripping rain, it powres down most vehemently, wee think the weather is changing. When hee means to ease us of our burthen, hee seems to lay on heavier▪ wherefore trust in God killing, and love God chiding, it is a good signe of our recovery.

Section 3.

Again, in the next place thou must know, that man's extremity is God [...] opportunity; well may hee forbear, so long as wee have have any thing else to rely upon; but wee are sure to find him in our greatest exigents, who loves to give comfort to those that are forsaken of their hopes, as abundance of examples witness. When had the Children of Israel the greatest victories ▪ bu [...] when they [...]eared most to bee overcome? 2 King. 19.35. Exod. 14. ver. 28, 29. When was Hagar comforted of the Angell, but when her child was neer famished, and shee had cast it under a Tree for dead? Gen. 21.15. to 20. When was Eliah comforted and relieved by an Angel, with a Cake baked on the coals, and a Cruise of Water, but when hee was utterly [Page] forsaken of his hopes? 1 Kings 19.4. to 7. Whe [...] was the Sareptan relieved? it was high time for the Prophet to visit her: poor soul shee wa [...] n [...]w making her last meal: after one mean morsell, shee was yielding her self over to death. As long as Egypts flower lasted, Manna was not rained. When did God answer the hopes of Sarah, Rebeccah, Rachel, the wife of Manoah, and Elisabeth, touching their long and much desired issues? but when they were barren, and past hope of children, by reason of age, Gen. 18. Iudges 13, Luke 1.6.7. When did our Saviour heal the woman of her bloody issue? but after the Physitians had given her over, and shee becoming much worse, had [...]iven them over, when shee had spent all shee had upon them: for to mend the matter, poverty, which is another disease was super-added, to make her compleatly miserable. When mans help fails, then Gods begins. When did Moses find succour, but when his Mother could no longer hide him, and hee was put into the River among the Bullrushes? shee would have given all shee was worth to save him, and now shee hath wages to nurse him: shee doth but change the name of mother into nurse, and shee hath her son without fear, not without great reward. When Israel was in so hard a straight, as either to bee drowned in the Sea, or slain by the Sword; how miraculously did God provide an evasion by dividing the waters? When Rochel, like Samaria, had a strong enemy without, and a sore famine within; how miraculously did God provide an evasion, by making the tyde their Purveyor, to bring them in an Ocean of shelfish? the like of which was never known before, nor since. Wee read how Merline, during the Massacre at Paris, was for a fortnight together, nourished with one egge a day, laid by a hen, that came constantly to a haymow, where hee lay hid in that danger, When the English had lest Cales, and the Spainard was again repossest of it; by some neglect or oversight, there was an English man left behinde: but how did Go [...] provide for his escape? it's worth the remembring, hee was no sooner crept into a hole under a pair of stairs, but instantly a Spider weavs a web over the hole, and this diverted them; for when one of them said, here is surely some of them hid, another replyes, What a fool art thou, doest thou not see, it's covered with a firm cob-web: and so past him, that in the night hee [...]scaped. O! Saviour, our extremities are the seasons of thy aid: even when Faux was giving fire to the match, that should have given fire to the Pow [...]der, which should have blown up Men and Monuments, even the whole State together; thou that never sleepest didst prevent him, and disclose the whole design: yea, thou didst turn our intended Funerall into a Festivall. And why doth the goodness of our God pick out the most needfull times for our relief and comfort? but because our extremities drive us to him that is omnipotent; there is no fear, no danger, but in our own insensibleness: but because when wee are forsaken of all succours and hopes; wee are [...]ittest for his redress, and never are wee nearer to help: than when wee despair of help; but because our extremities give him the most glory, and ou [...] comfort is the greater, when the deliverance is seen before it is expected His [...]isdom knows when aid will bee most seasonable, most welcome: [Page] which hee then loves to give, when hee finds us left of all other props. That merci [...]ull hand is reserved for a dead lift, and then hee fails us not; as when Abraham had given Isaac, and Isaac had given himself for dead; then God interposeth himself; When the knife is falling upon his throat, then, then coms the deliverance by an Angell, calling, forbidding, commending him. When things are desperate, then look most for God's help; for then is the time, Psal. 119.126 Isa. 33.9.10.

And indeed, our faith is most commendable in the last act; it is no praise to hold out untill wee bee hard driven, but when wee are forsaken of means, then to live by faith in our God, is thought worthy of a Crown. O! wretched Saul, hadst thou held out never so little longer without offering, and without distrust, Samuel had come, and thou hadst kept the favour of God, whereas now for thy unbelief, thou art cast off for ever, 1 Sam. 13.10. to 15. To shut up all in a word, were thy soul in such a straight, as Israel was between the Red Sea and the Egyptians; the spirits of vengeance, (like those enemies) pursuing thee behinde; Hell and death (like that Read Sea) ready to ingulf thee before; yet would I speak to thee in the confidence of Moses, Exod. 14. ver. 13. Stand still and see the salvation of the Lord. Thy Word O! God, made all, thy Word shall repair all▪ hence all yee diffident fears, hee whom I trust is omnipotent

Again Secondly, thou must know that God in his wisdome hath set down a certain period of time, within which hee will exercise his children more or less; and at the end whereof, and not before, hee will relieve and comfort them again. As wee may perceive by Eccles. 3.1. Act. 7.25. Exod. 12.41. Gen. 15.13. Dan. 12.1.4.11. Ier. 25.11. Gen. 6.3. Four hundred years hee appointed to Abraham and his seed, that they should bee Sojourne [...]s in a strange land, where they should bee kept in bondage, and evill intreated, Gen. 15. At the end of which time, even the self same day, they returned from the land of Egypt: that was the precise time appointed, and the self same day it was accomplish'd: and till then Moses undertook it in vain. Why were they so long kept from it? the land was their own before, they were the right heirs to it, lineally descended from him who was the first possessor of it after the food: God will do all in due time, that is, in his time, not in ours; if at any time the Lord deliver us, it is more than hee owes us. Let him (saith Saint Augustine) choose his own opportunity, that so freely grants the mercy. Again, hee appointed that the Iews should serve the King of Babyl [...]n seventy years; not a day, not an hour to bee abated, Ier 25.11. but at the end thereof, even that very night, Dan. 9. it was accomplished; neither did Daniel, (who knew the determinate time) once pray for deliverance, till just upon the expiration. Thirty eight years hee appointed the sick man at Bethesda's Pool, Ioh. 5.5. Eighteen years to that daughter of Abraham, whom Christ loosed from her disease, Luk. 13.16. Twelve years to the woman with the bloody issue, Matth. 9.20. Three months to Moses, Exod. 2.2. Ten days tribulation to the Angell of the Church of Smy [...]na, Apocal. 2.10. [Page] Three days plague to David, 2 Sam. 24.13. Each of these groaned for a time, under the like burden as thou doest; But when their time which God had appointed, was come, they were delivered from all their miseries, troubles, and calamities; and so likewise ere long, if thou wilt patiently sorry the Lord's leasure, thou shalt also bee delivered from thy affliction and sorrow, either in the Morning of thy trouble, with David, Psal. 30.5. or at the Noon of thy life, with Iob, Chap. 42.10 to 17. or toward the Evening, with Mr Glover, that holy Martyr, who could have no comfortable feeling, till hee came to the sight of the stake: but then hee cryed out and [...] his hands for joy to his friend, saying, O! Austin, hee is come, hee is come, meaning the feeling joy of faith, and the Holy Ghost: Acts and monuments, Fol. 1995. Or at night with Lazarus, at one hour or another thou art sure to bee delivered, as time will determine. Many were the troubles of Abraham, but the Lord delivered him out of all. Many were the troubles of David, but the Lord delivered him out of all. Many were the troubles of Ioseph, but the Lord delivered him out of all. Many were the troubles of Iob, but the Lord delivered him out of all. therefore hee can and will deliver thee out of all. But if hee do not, (saith Shadrath, Meshach and Abednego) yet wee will not do evill to escape danger; because Christ hath suffered more for us: therefore if I perish, I perish, saith Hester. Bee our troubles many in number, strange in nature, heavy in measure, much in burthen, and long in continuance; yet God's mercies are more numerous, his wisdom more wondrous, his power more miraculous; he will deliver us out of all: Many are the troubles of the righteous. Yea, hee riseth higher, and calls them millions, for so the words may bee rendered; but the Lord delivereth them out of all: Psal. 34.19. How many? or how great soever they bee? or how long soever they continue? yet an end they shall all have: For the Lord either taketh troubles from them, or takes them from troubles, by receiving them into his heavenly rest; where they shall acknowledge, that God hath rewarded them as far beyond their expectation, as hee had formerly punished them less than they did deserve.

Objection. Oh! but my condition is so desperate, and irrecoverable, that it's impossible I should ever get out of it.

Answ. There is no impossibility (saith Ambrose) where God is pleased to give a dispensation: But bethink thy self, is it worse with thee than it was with those before-mentioned? and yet they were delivered; Or is thy case worse than that of Ionas in the Sea, yea, in the Whales [...]elly? and yet hee was delivered: Worse than Nebuchadnezzars grazing in the Forrest among beasts, even untill his hairs were grown to bee like Eagles feathers, and his nails like birds claws? Dan. 4.31. to 36. and yet hee again reighed in Babell. Worse than Iosephs? when hee was thrown into a Pit, and left hopeless; or when sold to the Ishmaelitish Merchants, and then cast into prison? yet after all this, his said brethren were fain to become petitioners to him. Worse than Iob when hee sate scraping his soars on the dungbill, had all his houses burnt, all his cattell stollen, and his children slai [...]? yet hee was far richer afterwards, than before.

[Page]How rashly then hast thou judged of thy Makers dealing with thee? If were more agreeable to reason and religion, to conclude the contrary for both experience, and reason reacheth, that violent pressures, like violent motions, are weakest at the furthest. When the morning is darkest, then coms day: yea, usually after the lowest ebbe follows the highest springtyde: And religion teaches, that if wee love God, all things, even the worst of afflictions shall so concurre, and co-operate to our good, that we would not have wanted them for any good. Wherefore hold but fast to God, and my soul for thine, neither affliction, nor ought else shall hurt thee. You know, while Adam was at peace with God, all things were at peace with Adam.

Now this doctrine well digested will breed good blood in our souls, and is especially, usefull to bound our desires of release; for though wee may bee importunate, impatient wee may not bee; stay hee never so long, patience must not bee an inch shorter than affliction: If the bridge reach but halfe way over the brook, wee shall have but an ill favoured passage. Wee are taught in Scripture to praise patience, as wee do a fair day at night; Hee that indureth to the end shall bee saved Matth. 24 13. Whereas coming but a foot short, may make us miss the prize, and loose the wager wee run for: and then as good never have set foot out of doors. Much the better for that light which will not bring us to bed! perseverance is a kind of all in all, continuance is the Crown of all other graces; and heaven shall bee the Crown of continuance.

But not seldom doth the Lord only release his children out of extreme adversity here, but withall makes their latter end so much the more prosperous, by how much the more their former time hath been miserable and adverse. Wee have experience in Iob, You have heard, saith Saint James of the patience of Iob, and what end the Lord made with him. What end is that? the holy Ghost tells you. That the Lord blessed his latter end, more than his beginning; and gave him twice as much as hee had before: for whereas at first hee had 7000 Sheep, 3000 Camels, 500 yoak of [...]xen, and 500 shee Asses: after his reparation he had 14000 Sheep, 6000 Camels, 1000 yoak of Oxen and 1000 shee Asses, every one double: and whereas the number of his children remained the same they were before, namely seven Sons, and three Daughters, the number of them were also doubled, as the learned observ: for whereas his Beasts, according to the condition of Beasts utterly perished; the souls of his Children were saved: so that hee had twice so many children also, whereof ten were with him on earth, and the other ten with God in heaven. Iob 42.10, to 14. And in Ioseph, who was bred up in the school of affliction from his infancy; yet, when his turn was come, one hour changes his setters of Iron into chains of Gold; his rags into Robes, his stocks into a Chariot, his prison into a Palace, the noyse of his Gyves into a brooch; and whereas he was thirty years kept under, hee ruled in the height and lustre of all honour and glory the space of eighty years. And one minute made in Lazarus a far greater change, and preferment. And in David, who for a long time was in such [Page] fear of Saul, that hee was forc'd to flie for his life, first to Samuel, where Saul pursued him; then to Ionathan, where his grief is doubled, then to Ahimeleck, where is Doeg to betray him; after that hee flieth to Achish, King of Gath; where being discovered, hee is in greatest fear of all, lest the King should take away his life; and lastly, when hee returns to his own Ziklag, hee finds it smitten, and burnt with fire, and his wives taken prisoners, and in the mid'st of all his grief, when hee had wept untill hee could weep no more; the people being vexed, intend to stone him; so that, as hee had long before complained, there was but a step between him and death; but mark the issue, though his heart were now not onely brim full, but ran over with grief: yet within two days the Crown of Israel is brought unto him, and hee is anointed King, 2 Sam. 1. and for the present hee was able to comfort himself in the Lord his God, 1 Sam. 30.6. Yea, after this, when by that foul sin of Adultery and Murther, hee had brought more enemies about his ears, (God, and men, and Devills) having once repented his [...]auls, hee was able to say with confidence, O God! thou hast shewed mee great troubles and adversities, but thou wilt take mee up from the depth of the earth, and increase my honour, Psal. 71.20, 21. He knew well enough that it is Gods use to bring comfort out of sorrow, as hee brought water out of the rock, and that cherishing was wont to follow stripes: And indeed, how oft hath a Tragick entrance had a happy end? Like that wee read of Michael, who was condemned to death by the Emperour Leo, upon a false accusation; but before the execution, the Emperour died, and Michael was chosen in his stead. And of Mordecay, who being in the fore-noon appointed to the Gibbet, was in the after-noon advanced next of all to the throne, And Queen Elisabeth of blessed memory, who reigned at the same time that shee expected to suffer, and was Crowned, when shee looked to bee beheaded. God loves to do by his children, as Ioseph did by his Father; first, wee must have our beloved Ioseph a long time detained from us, then hee robbes us of Simeon; after that, sends for our best beloved Benjamin, and makes us beleeve hee will rob us of all our children at once, all the things that are dear to us: But why is it? even that when wee thinke to have lost all, hee might return himself, and all again with the greater interest of joy and felicity. The Lord, saith Hanna, killeth and maketh alive; first, killeth, and then maketh alive; bringeth down to the grave, and raiseth up: The Lord maketh poor, and maketh rich; bringeth low, and exalteth; hee raiseth the poor out of the dust, and lifteth up the begger from the Dunghill; to set them among Princes, and to make them inherit the seat of glory: 1 Sam. 2.6, 7, 8. And why all this? but that in his own might, no man might bee strong. ver. 9. That which Plutarch reports of Dionysius, (how hee took away from one of his Nobles, almost his whole estate, and seeing him nevertheless continue as jocund and well contented as ever, hee gave him that again, and as much more) is a common thing with the Lord: and thousands can witness, that though they went weeping under the burthen, when they first carried the precious seed of repentance; yet they [Page] still returned with joy, and brought their sheave [...] with them, Psal. 26.5.6.

Objection. But thou thinkest thou shalt not hold out, if God should long delay thee.

Answer. If hee delay thee never so long, hee will bee sure to support thee as long, 1 Cor. 10.13. which is much at one upon the matter. If hee suffer thee to bee sorely tempted, hee will not suffer thee to be tempted above thy strength: 2 Cor. 4.8, 9, 16. His grace shall bee sufficient for thee at the least, 2 Cor. 12.9. Phil. 1.29. which was Pauls answer, and it may suffice a [...]l suitors; the measure of our patience shall be proportionable to our sufferings, and our strength equalled to our temptations, 1 Cor. 10. ver. 13. Now if God do either take away our appetite, or give us mear, it is enough.

True, a Ship of never so great a burthen, may bee over-laden till it sink again; or if wee shall wear away all the steel with whetting, the Tool is left unprofitable. But my thoughts (saith God) are not as your thoughts, nor my ways as your ways, Isa. 55.8. God is no Tyrant to afflict thee unmeasurably, neither will he draw a sword to kill flies; or call for Scorpions, when a rod is too much. Hee that made the vessell, knows her burthen, and how to ballace her; yea, hee that made all things, very good, cannot but do a [...]l things very well. Indeed, God seemeth to wrastle with us, as he did with Iacob; but bee supplies us with hidden strength at length to get the better: And grace to stand in affliction, and to gain by it, is better than freedom or deliverance. The Bush which was a Type of the Church, consumed not all the while it burned with fire; because God was in the midst of it. The Ship at Anchor is shrewdly tossed to and fro, but cannot be carried away, either by waves, wind, or weather: Sin, Satan, and the world may disturb us, but they can never destroy us: Our head Christ being above, wee cannot bee drowned. There can bee no disjunction, unless wee could bee pluck'd from his arms, that is Almighty; for our life is hid with Christ in God, Colos. 3.3. Hee doth not trust us with our own souls life, but hides it in his Son Jesus: because if it were in our own hands, we should easily bee tempted to sell it, as Adam did for an Apple, and Esau for a mess of Pottage: Whereas now wee are safe, for to pluck us out of his hands that is Almighty, requires an adversary stronger than himself. Neither wants hee care; hee that numbers our very hairs, what account doth hee make of our souls? Nor love, for if hee hath bought us with his blood, and given us himself, will hee deny us any thing that is good for us?

Wherefore silence your reason, and exalt your faith, (how pressing, or peircing so ever your sufferings bee) which pulls off the vizard from his face, and sees a loving heart, under contrary appearances. Trust the mercy of God, which is of infinite perfection; and the merits of Christ, which are of perfect satisfaction: and then hope will bear up thy heavie heart, as bladders do an unskilfull swimmer: Otherwise, if thou shalt walke by sence, and not by faith, 2 Cor. 5.7. fear will no less multiply evills, then saith would diminish them: and thou shalt resemble [Page] Bucephalus, who was not afraid of his burthen, the shadow onely frighted him.

Section 4.

Objection. Although Christ in the Gospel hath made many [...]arge and preoibus promises, yet there are none so generall which are not limited wi [...]h the condition of faith, and the fruit thereof, unfained Repentance: and each of them are so tied, and entayled, that none can lay claim to them but true beleevers which repent, and turn from all their sins to serve him in holiness, without which no man shall see the Lord: Heb. 12.14. Isa. 59.20. But I want these qualifications, without which, how can I expect supportation in my sufferings; or an happy deliverance out of them? however it fares with beleevers, whom Christ hath undertaken for: yea, I have such a wicked heart, and my sins are so many, and great; that these comforts nothing concerne mee: for they that plow iniquity, and sow wickedness, shall reap the same, Joh. 4.8.

Answer. So our sailings bee not wilfull, though they be many and great; yet they cannot hinder our interest in the promises of God.

Admit thou art a great sinner, what then? art thou a greater sinner than Matthew, or Zacheus, who were sin [...]ull Publicans, and got their livings by pilling, and polling, oppression, and extortion? than Mary Magdalen, a common strumpet; possest of many Devills? than Paul, a bloody persecutor of Christ and his Church? than the Theef upon the Cross, who had spent his whole life to the last hour in abominable wickedness? than Manasses, that out-rageous sinner, and most wicked wretch that ever was; an Idolater, a malitious Persecutor of the truth, a defiler of Gods holy Temple, a sacrficer of his own children unto Idols, that is, Devills; a notable witch, and wicked sorcerer; a bloody murtherer of exceeding many of the dear Saints, and true Prophets of the Lord; and one who did not run headlong alone into all hellish impiety, but led the people also out of the way to do more wickedly than did the Heathen, whom the Lord cast out and destroyed? I am sure thou wilt not say thou art more wicked, than hee was; and yet this Manasses, this wretch, more like a Devill incarnate, than a Saint of God, repented him of his sins from the bottome of his heart, was received. (I cannot speak it without ravishing wonder of Gods bottomless and never sufficiently admired mercy) was received, I say, to grace, and obtained the pardon of all his horrible sins, and most abominable wickedness: And are not these, and many the like examples, written for our learning; and recorded by the holy ghost, to the end that wee may gather unto our selvs assurance of the same pardon, for the same sins, upon the same repentance, and beleeving.

Are thy sins great? his mercies are infinite; hadst thou committed all the sins that ever were committed, yet in comparison of Gods mercy, they are less than a mote in the Sun to all the world, o [...] a drop of water to the whole Ocean: for the Sea though great, yet may bee measured; but [Page] God's mercy cannot bee circumscribed: and hee both can and will, as easily forgive us the debt of ten thousand millions of pounds, as one penny; and assoon pardon the sins of a wicked Manasses, as of a righteous Abraham, if wee come unto him by unfaigned repentance, and earnestly desire and implore his grace and mercy, Rom. 5.20.

The Tenure of our salvation is not by a covenant of works, but by a covenant of grace; founded not on our worthiness, but on the free mercy, and good pleasure of God; and therefore the Prophet well annexeth blessedness to the remission of sins; Blessed is hee whose transgression is forgiven, Psal. 32.1.

Yea, the more miserable, wretched, and sinfull wee are, the more [...] objects wee are, whereupon hee may exercise, and shew the infinite riches of his bounty, mercy, virtue, and all-sufficiency. And this our spirituall Physitian can aswell, and easily cure desperate diseases, even the remediless Consumption, the dead Apoplex, and the filthy Leprosie of the soul, as the smallest malady, or least faintness. Yea, hee can aswell raise the dead, as cure the sick, and aswell of Stones as of Iews, make Abrahams children. Did hee not without the Sun at the Creation, cause light to shine forth; and without rain, at the same time, make the earth fruitfull? why then should you give your self over, where your Physitian doth not? Besides, what sin is there whereof wee can despair of the remission, when wee hear our Saviour pray for the forgiveness of his murtherers, and blasphemers? And indeed, despair is a sin which never knew Iesus.

It was a sweet saying of one at his death, When mine iniquity is greater than thy mercy O God, then will I fear and despair; but that can never bee: considering our sins bee the sins of me [...], his mercy the mercy of an infinite God. Yea, his mercies are so great, that among the thirteen properties of God mentioned Exod. 34. almost all of them appertain to his mercy, whereas one onely concerns his might, and onely two, his justice. Again, shall it ever enter into our hearts, to think that God gives us rules to keep, and yet break them himsef? Now his rule is this, Though thy brother sin against thee seven times in a day, and seven times in a day turn again to thee, saying, it repenteth mee; thou shalt forgive him. The son angers his father, he doth not straight dis-inherit him, but Gods love to his people, exceeds a fathers love to his son, Matth. 7.11. and a mothers too, Isa. 49.15.

I hear many menaces and threats for sin, but I read as many promises of mercy and all they indefinite, excluding none whose impenitency and infidelity excludeth not themselvs: every sin deservs damnation, but no sin shall condemn, but the lying and continuing in it.

Wherefore if our clamorous conscience, like some sharp fang'd officer, arrests us at Gods suit, let us put in bail, two subsidue virtues, Faith, and Repentance; and so stand the triall: the Law is on our side, the Law of grace is with us, and this Law is his that is our Advocate; and he is our Advocate, that is our Iudge; and hee is our Iudge, that is our Saviour; even the head of our selvs, Iesus Christ.

[Page]For the first of these; do but repent, and God will pardon thee, bee thy sins never so many, and innumerable for multitude, never so hainous for quality and magnitude, Isa. 55.7. Ezek. 18. & 33.17. Yea, sins upon Repentance are so remitted, as if they had never been committed: I have put away thy transgressions as a cloud, and thy sins as a mist, Isa. 44.22. and what by corruption hath been done, by repentance is undone, as the former examples, and many other, witness. Come and let us reason together, saith the Lord: though your sins be as scarlet, they shall be as white as snow, Isa. 1.18. yea whiter; for the Prophet David laying open his blood-guiltiness, and his originall impurity, useth these words: Purge me with Hyssop, and I shall be clean; wash me, and I shall be whiter than Snow, Psal. 51.7.

And in reason; did hee come to call sinners to repentance, and shall he not shew mercy to the penitent? Or, who would not cast his burthen upon him, that doth desire to give ease? As I live, saith the Lord, I would not the death of a sinner, Ezek. 18.32. and 33.11.

Section 5.

Ojection. Yea, but I cannot Repent.

Answer. In time of temtation, a man is not a competent Iudge in his own case: In humane Laws, there is a nullity held of words and actions extorted, and wrung from men by fear: because in such cases, a man is held not to bee a free-man, nor to have power or command in some sort, of himself. A troubled soul is like troubled waters, wee can discern nothing clearly in it; wherefore (if thou canst) lay aside prejudice, and tell mee in cold blood, how it fares with thee at other times, though indeed thy words at present are enough to convince thee: For first, thou findest sin a burthen too heavy for thee to bear, which thou didst not formerly; what's the reason? are thy sins more and grea [...]er? No, but the contrary: for though they appear more, yet they are less; for sin, the more it is seen and felt, the more it is hated; and thereupon is the less. Motes are in a room, before the Sun shines, but they appear onely then.

Again secondly, the very complaint of sin, springing from a displeasure against it, shews that there is somthing i [...] thee opposite to sin: viz. that thou art penitent in affection, though not yet in action, even as a child is rationall in power, though not in act. Yea more, thou accusest, and condemnest thy selfe for thy sins; and by accusing our selvs, wee prevent Satan; by judging our selvs, wee prevent God. Neither was the Centurion ever so worthy, as when hee thought himself most unworthy: for all our worthiness is in a capable misery; nor does God ever thinke well of him, that thinkes so of himelf. But to let this passe.

Are not your failings, your grief? are they not besides your will? are they not contrary to the current of your desires, and the main bent of your resolutions, and indeavours? Dost thou determine to continue in the practice of any one sin? Yea, dost thou not make conscience of all Gods Commandements, one aswell as another; the first table, aswell as the second, [Page]and the second, aswell as the first, Matt. 5.19. Dost thou not grieve [...]or sins of all sorts, secret aswell as known, originall, aswell as actuall, of omission, aswell as commission, lesser, (viz thoughts) aswell as greater: yea, aswell for the evill which cleavs to thy best works, as for the evill works, Rom. 7.21. and as heartily and unsaignedly desire that thou maist never commit it, as that God should never impute it? 2 Tim. 2.19. Dost thou not fear to displease him, not so much because, hee is just to punish, as for his mercy and goodness sake; and more fear the breach of the Law, than the curse? Dost thou not love rather to bee, than seem or bee thought good; and seek more the power of godliness, than the shew of it? Iob 1.1. If so, well may Satan, and thine own conscience accuse thee of impenitency, and unbelief; but Christ thy Iudge never. Yea, then, notwithstanding your failings, you may say with David, I have kept thy Word, Psal. 18.21.22.23. for though this bee not such a measure of keeping as the Law requireth; yet it is such a keeping, as God in Christ accepteth: for suppose thy knowledge is still small, thy faith weak, thy charity cold, thy heart dull, and hard, thy good works few and imperfect, and all thy zealous resolutions easily hindred and quite overthrown with every small temtation: yet God that worketh in us both the wil and the work, wil accept the wil for the work; and that which is wanting in us, Christ will supply with his own righteousness: Hee respecteth not what wee can do, so much as what wee would do; and that which wee would performe, and cannot, hee esteemeth it as though it were performed: whereas, take away the will, and all acts (in God's sight) are equall.

As the wicked sin more than they sin, in their desire, so the righteous do more good than they do, in their will to do it. If there bee a paratum cor, though there bee not a perforatum cor; a profer of blood, though no expence of blood for the honour of Christ, it is taken for Martyrdom, as Origen testified of one: Non ille Martyrio, sed Martyrium illi defuit. I know thy poverty, but thou art rich, saith the Spirit to the Church of Smyrna: poor in thy condition, rich in thy affection to goodness: Facultas secundum voluntatem, non voluntas secundum facultatem estimanda est; God esteems our charitable beneficence, not onely secundum quod habemus, but secundùm quod tribuere velimus. Wee are charged to forsake all houses, lands, friends, liberties, lives, for Christ; yet many dy with houses, lands, and riches, in their possession, whom Christ receives and Crowns in Heaven, because they did part with all secundùm animae preparationem: What wee would have done, shall bee reckoned to us, as done; wee do it quoad conatum, though non quoad effectum? In like manner God taketh a heart desirous to repent and believe, for a penitent and beleeving heart; volens & dolens, The vehement desire of godly sorrow, or a sorrow because we cannot sorrow, goes for godly sorrow with God: so that to sigh and grieve for what wee cannot do, is to come short, and yet to do it too: for God likes the will so wel, that in his Son what we would do, is in acceptance done, 2 Cor. 8.12. which textone brings in thus: O! what an unspeakable comfort was this cordiall verse to my afflicted soul; And well it might [...]for if wee hate [Page] our corruptions, and strive against them, they shall not bee counted ours. It is not I (saith Paul) but sin that dwelleth in mee: Rom. 7.20 for what displeaseth us, shall never hurt us; and wee shall bee esteemed of God, to bee what wee love, and desire, and labour to bee.

The comfort of this doctrine is intended, and belongs to troubled consciences, and those that would fain do better: but let no presumptuous sinners meddle with it; for what hast thou to do to take (I say not the childrens bread to eat. Matth. 15.20. but even) the least parcell of Gods Word into thy mouth? seeing thou hatest to bee reformed, Psal. 50.16.17. But if thou beest a weary and heavy laden sinner: thou maist comfort thy self [...]hu [...]: I do hatefull things, but I hate that I do; I break the Law, but yet I love the Law, as holy, just, and good: Flesh is in mee, but I am not in the Flesh: I must not fix mine eyes onely upon mine own resistance, or failings, but on God's assistance and acceptance in his Son, by which I shall bee able to leap over all walls and impediments, Psal. 18.29. The Law is given, that Grace may bee required; Grace is given, that the Law may bee fulfilled: by us, evangelically, for us, by Christ (whose righteousnesse is ours) perfectly, as Saint Augustin speakes. The Law is a gloss to shew us our spots, the Gospell a fountain to wash them away. Wherefore cast not both thine eyes upon thy sin, but reserve one, to behold the remedy: look upon the Law to keep thee from presumption, and upon the Gospel, to keep thee from despair.

Canst thou not aggravate thine own sins, but thou must extenuate, and call in question Gods mercy, and Christs all-sufficiency, spoil him of his power and glory? Though the grievousness of our sins should increase our repentance, yet they should not diminish our faith, and assurance of pardon, and forgiveness. As the plaister must not be less than the sore, so the ten [...] must not bee bigger than the wound. It was a sweet and even cours which Saint Paul took, who when hee would comfort himself against corruption, and evill actions, Rom. 7.20. then; not I, but sin dwelling in mee: when he would humble himself, notwithstanding his graces, then; not I, but the grace of God in mee, 1 Cor. 15.10.

Section 6.

Objection. But I am not worthy the least mercy, I have so often abused it, and so little profited by the meanes of grace.

Answer. I think so too, for if thou refusest the offe [...] of mercy until thou deservest it, wo bee to thee: But if thou wilt take the right course; renounce the broken reed of thine own free will, which hath so often deceived thee; and put all thy trust in the grace of Christ: The way to bee strong in the Lord, is to bee weak in thy self, bee weak in thy self, and strong in the Lord [...] and through faith thou shalt bee more than a Conquerour. Leav tugging and strugling with thy sin, and fall with Iacob to wrestle with Christ [...]or a blessing; and though thy self go limping away, yet shalt thou bee a Prince with God ▪ and bee delivered from Esau's bondage. But thou standest upon thine own feet, and therefore fallest so soully: thou wilt like a [Page] child, go alone, and of thy self, and therefore ge [...]rest so many knocks. And thou wouldest accept of a pardon too, if thou mightest pay for it: but Gods mercies are free, and hee bids thee come and buy without silver, and without price; or else he says, thou and thy money perish. Thou wouldest go the naturall Way to work, What shall I do to inherit eternall life? but it is impossible to inherit it by any thing that wee can do; for all our righteousnesses are as filthy ragges, Isa. 64.6. Yea, if our doings could have done i [...], Christ dyed in vain; whereas, if Christ had not died, wee had perished, every mothers child of us, 1 Cor. 15.22. and 2 Cor. 5.14, 15. Ephes. 2.1. Colos. 2.13. Ezek. 18.4. Ioh. 11.50. Rom. 5.6.8. and 14.9. 1 Cor 15.3. Matth. 18.11.

O [...]ool? dost thou not know that our sins are his sins, and his righteousness, our righ [...]eousness: Ier. 23.6. Psal. 4.1. and that God esteems of Faith above all other graces, deeds, or acts of thine? as what did our Saviour answer, when the people asked him, What shall wee do that wee might work the works of God? The work of God is, that yee beleeve on him whom hee hath sent, Ioh. 6.28, 29. and yet thou talkest of thy worthiness, and thou takest this for humility too, but it is pride; for if thou wouldest deny thy self, and bee nothing in thine own eyes, renounce thine own righteousness, and wholly and onely rest on thy Saviour Iesus Christ for thy salvation; thou wouldest not hope the more in regard of thine own worthiness, nor yet doubt in respect of thine own unworthiness: But thou wouldest first bee worthy, and deserve of God; and then accept of Christ, and deserve Christ at Gods hands, by thy good works, and graces: which pride of thine, and opinion of merit, is a greater sin then all thy other sins which thou complainest of: and except you do abandon it, and wholly rely upon the grace, and free mercy of God for salvation, Christ shall profit you nothing, Gal. 2.16. and 5.1. to 7. Colos. 3.11. for nothing is available to salvation, but faith, which worketh by love, Gal. 5.6. whence it is called righteousness through faith, ver. 5. Faith is the sta [...]fe, whereupon wee stay our selvs, in life and death; by faith wee are blessed, Gal. 3.9. by faith wee rejoice in tribulation, Rom. 5.2. by faith wee have access unto God, Ephes. 3.12. by faith we overcome the world, 1 Ioh 5.4. the fl [...]sh, Gal. 5.24. and this is the shield whereby wee quench the fiery darts of Satan, and resist his power, Ephes. 6.16. Yea, whosoever seeks to bee justified by the Law, they are abolished from Christ, and f [...]ln from grace, Gal 5.4. Stand fast therefore in the liberty, wherewith Christ hath made us free, and bee not tangled again with the yoke of bondage. And say, Lord wee are not worthy to bee servants, and thou makest us sons; nay, heirs, and co-heirs with thee, of everlasting glory.

Objection. I grant the Lord is mercifull and gracious, slow to anger, and abundant in goodness and truth, forgiving iniquity, transgression, and sin: but hee is just, aswell as mercifull, and therefore hee will not acquit the wicked Exod. 34.6.7. but reward them according to their works, Revel. 20.12.13. and 22.1 [...].

Answer. Hee will therefore pardon all thy sins, (if thou unfainedly repent [Page] and wholly rely upon Christ for thy salvation by a lively saith) because hee is just: for as the Lord cannot in justice let sin go unpunished (for the wages of sin is death Rom. 6.23. Death in the person, if not [...] the surety; and therefore hath punished the sins of all men, either in his Son, or will throughly punish them in the parties themselvs) so the same justice will not admit, that the same sins should be twice punished; once in our Saviour, and again, in the faithful: or that a debt once paid, should be required the second time, 1 Ioh. 1.9. Now that Christ hath sufficiently satisfied for all the sins of the faithful, and paid our debt even to the utmost farthing, it is evident by many places of Scripture, as Isa. 53.4.5. 2 Cor. [...].21. Heb. 9.26. 1 Pet. 2.24. Rom. 3.25.26. 1 Ioh. 1.7.9. and sundry others.

Are we bound to perform perfect obedience to the Law? bee performed it for us: were wee for disobedience subject to the sentence of condemnation, the curse of the Law, and death of body and soul? hee was condemned for us, and bore the curse of the law; hee died in our stead an ignominious death; did wee deserve the anger of God? hee indured his fathers wrathfull displeasure, that so he might reconcile us to his father, and set us at liberty. Hee that deserved no sorrow felt much, that wee who deserved much might [...]eel none: and by his wounds wee are healed, Isa. 53.5. Adam eat the Apple, Christ paid the price. In a word, whatsoever wee owed, Christ discharged; whatsoever we deserved, he suffered; if not in the self same punishments: (for hee being God could not suffer the eternall torments of Hell) yet in proportion, the dignity of his person (being God and Man) giving value unto his temporary punishments, and making them of more value and worth, than if all the world should have suffered the eternall torments of Hell: for it is more for one that is eternall to die, than for others to die eternally. Therefore was the Son of God made the Son of man, that the Sons of men might bee made the Sons of God; and therefore was hee both God and man: lest being in every respect God, he had been too great to suffer for man; or being in every respect man, hee had been too weak to satisfie God.

Seeing therefore our Saviour Christ hath fully discharged our debt, and m [...]de full satisfaction to his Fathers justice: God cannot in equity exact of us a second paiment, no more than the Creditor may justly require that his debt should bee twice paid; once by the Surety, and again, by the Principall.

Again secondly, it is the Lords Covenant made with his Church, and committed to writing, Ier. 31.34. Heb. 10.16, 17. Psal. 32.10. Isa. 55.7. Ezek. 18.21, 22, 23. and 33.11. M [...]l. 3.17. Confirmed and ratified by his seals, the Sacraments; together with his Oath, that there might be no place left for doubting: for, God willing more abundantly to shew unto the Heirs of promise, the stableness of his counsell; bound himself by an oath, that by two immutable things, wherein it is impossible that God should lie, we might have strong consolation, as the Apostle speaks, Heb. 6.17.18.

And lest the afflicted conscience should object, that hee entred into covenant, [Page] and made these promises to the Prophets, Apostles, and holy men of God; but not to such hainous and rebellious sinners, who have most justly deserved, that God should pour out upon them the Vialls of his wrath, and those fearfull punishments threatned in the Law: All the promises made in the Gospel are generall, indefinite, and universall, excluding none that turn from their sins by unfained repentance, and beleeve in Christ Iesus, testing on him alone for their salvation, as appears, Isa 55.1. Ezek. 33.11. Mark. 16.16. Ioh. 3.14, 15, 16.36. and 6.37.40. Act. 10.43. 1 Ioh. 2.1. Neither is there any limitation or exception of this or that sin; for bee they never so grievous and manifold, yet if wee perform the condition of faith and repentance, they cannot debar us from receiving the benefit of God's mercy, and Christ's merits, as appears, Isa. 1.18. Titus 2.14. 1 Ioh. 1.7.9.

And therefore unless thou conceivest of God, that hee is unjust in his dealing, untrue in his Word, a covenant-breaker; yea, a perjured person, (which were most horrible blasphemy once to imagine,) thou must undoubtedly assure thy self, that hee will pardon and forgive thee all thy sins, bee they in number never so many and innumerable; or in nature and quality never so hainous and damnable: if then turnest unto him by unfained repentance, and laiest hold upon Christ by a true and lively faith. For consider, doth the Lord say hee will extend his mercie unto all that come unto him? doth hee invite every one? doth hee say I would have all men saved, and none to perish? and dost thou say, nay, but hee will not extend his mercy unto mee, hee will have mee to perish, because I am a grievous sinner? What is this but in effect, and at a distance to contradict the Lord, and give the lye to truth it self.

Indeed God says not, Beleeve thou Iohn, or Thomas, and thou shalt bee saved, but hee says, Whosoever beleeveth, and is baptized, shall bee saved, which is as good. And yet thou exceptest thy self, hee excludes none; and dost thou exclude one, and that one thy self? Hee would have all men saved, and thou comest in with thy exceptive, All but mee; Why thee? a precious singularity, but beware of it: For whereas others that beleeve not the threatnings, flatter away their souls in a presumptuous confidence; thou by not beleeving the promises, wilt cast away thine, in a sullen prodigious desperateness, if thou take not heed. For infidelity on both sides is the cause of all, of presumption in them, of despair in thee, of impiety in every one.

But bee better advised, beleeve the Lord who never brake his Word with any soul. Thou wilt give credit to an honest man's bare word, and hast thou no affiance in the mercifull promises of God, past to thee by Word, Oath, Seals, Scriptures, Sacraments, the death of his own Son, and (I presume) the Spirits testimony, if not now, yet at other times: take heed what thou dost, for certainly nothing offends God more, then the not taking of his Word.

Section 7.

[Page]

Objection. I know well that Christ is the end of the Law for righteousness, unto every one that beleeveth, Rom. 10.4. But I want faith.

Answer. This is the objection I expected: (for the true Christian is as fearfull to entertain a good opinion of himself, as the false is unwilling to bee driven from it). But is it so? or doth Satan onely tell thee so? I know it is not so, I know that thou beleevest with some mixture of unbelief, and that this is but a slander of Satans; for as Satan slandereth us to God, Iob 1.9. and God to us, Gen. 3.4.5. so hee slandereth us to our selvs, Iob 16.9. But least thou shouldest think I slander Satan; know, that you beleeve, even whiles you complain of unbelief: for as there could bee no shadow, if there were no light, so there cannot bee this fear, where there is no faith. They that know not Christ, think it no such great matter to loose him. But if God once say, this is my Son, Satan will say, if thou hee the Son of God, Matth. 3.17. and 4.3. That Divine testimony did not allay his malice, but exasperate it. Neither can the happy building of, Lord I beleeve, stand without that columne to under-prop it, Help thou mine unbelief. And he that doubt [...] not of his estate, his estate is much to be doubted of; doubting and resolution are not meet touch-stones of our success: a presumptuous confidence commonly goes bleeding home, when an humble fear returns in triumph. As it fared between the Philistims and Israel, 1 Sam. 17.10.11. The Philistims and Goliah were exceeding confident of the victory, but Saul, and all Israel much discouraged, and greatly afraid: yet Israel got the victory, and the Philistims with their great Goliah were overcome, ver. 51.52. They that are proudly secure of their going to heaven, do not so frequently come thither, as they that are afraid of their going to hell.

As it is in this world for temporall things, so for the World to come i [...] spirituall things; Cantant pauperes, lugent divites; poor men sing, and rich men cry. Who is so melancholly, as the rich worldling? and who sings so merry a note, as hee that cannot change a groat? so they that have store of grace, mourn for want of it; and they that indeed want it, chant their abundance. But the hopes of the wicked fail them when they are at highest, whereas Gods Children find those comforts in extremity, which they durst not expect.

As there is nothing more usuall, than for a secure conscience to excuse when it is guilty: so nothing more co [...]mon than for an afflicted conscience to accuse, when it is innocent; and to lay an heavie burthen upon it self, where the Lord giveth a plain discharge: but a bleeding wound is better than that which bleeds not. Some men go crying to heaven, some go laughing and sleeping to hell. Some consciences aswell as men, lie speechless before departure: they spend their days in a dream, and go from earth to hell, as Ionas from Israel towards Tarshish, fast a sleep. And the reason is, they dream their case is passing good, like a man which dreams in his sleep that hee is rich and honorable, and it joyes him very much, but awaking, all [Page] is vanish'd like smoak. Yea, they hope undoubtedly to go to heaven, as all that came out of Egypt hoped to go into Canaan, and inherit the blessed promises: when onely Caleb and Ioshua did enter, who provoked not the Lord. And the reason of this reason is, whereas indeed they are Wolvs, the Devill and their own credulity perswades them that they are Lambs.

The Philosopher tells us, that those Creatures which have the greatest hearts, as the S [...]t [...]g, the Doe, the Hare, the [...]oney, and the Mouse, are the most fearfull: and therefore it may bee; God refusing Lyons, and Eagles, the King of Beasts, and Queen of Birds; appointed the gentle Lamb, the fearfull Dove for his sacrifices. A broken and contrite heart O God thou wilt not despise, Psal. 51 17. And sure I am Christ calls to him, onely w [...]ary, and heavy-laden sinners, Matth. 11.28. not such as feel no want of him, Mark. 2.17. and will fill onely such with comfort, as hunger and thirst after righteousness; not such as are in their conceit righteous enough without him, Luk. 1.53. Matth. 15.24. And yet it is strange, (yea, a wonder) to see how many truly humbled sinners, who have so render conscience [...] that they dare not yield to the least evill, for the worlds goods, and refuse no means of being made better; turn every probation into reprobation, every dejection into rejection, and if they bee cast down, they cry out [...] they are cast away: who may fitly bee compared to Artemon in Plutarch, who when ever hee went abroad, had his [...]ervants to carry a Canopy over his head, least the heavens should fall and crush him: or to a certain foolish melancholly Bird, which (as some tell) stands always but upon one leg, least her own weight should sink her into the Center of the Earth; holding the other over her head, least the Heavens should fall.

Yet bee not offended, I cannot think the worse of thee; for good is that fear which hinders us from evill acts, and makes us the more circumspect. And God hath his end in it, who would have the sins to dye, but the sinner to live.

Yea, in some respect thou art the better to bee thought of, or at least the less to bee feared, for this thy fear: for no man so truly loves, as hee that fears to offend; as Salvianus glosses upon those words, Blessed is the man that feareth alway: And which is worth the observing, this fear is a commendation often remembred in holy Scriptur [...] as a speciall and infalible mark of God's Children: as for example, Iob (saith the holy Ghost) was a just man, and one that feared God, Job. 1.1. Simeon a just man, and one that feared God, Luk, 2.25. Cornelius a devout man, and one that feared God, Acts 10.2. And so of Father Abraham, a man that feared God, Gen. 22.12. Ioseph a man who feared God, Gen. 42.18. The Mid-wives in Egypt feared God, Exod. 1.17. So that evermore, the fearing of God (as being the beginning of wisdom) is mentioned as the chief note, which is as much as to say, if the fearing of God once go before, working of righteousness will instantly follow after, according to that of the wise man: Hee that feareth the Lord, will do good.

And this for thy comfort, when Mary Magdalen sorrowed, and wept for [Page] her sins, Luke 7, 50. Christ tells her, Thy faith hath made the whole: intimating, that this weeping, this repenting faith, is faith indeed: And the like to the Woman with the bloody issue, who presuming but to touch the hem of his garment, fell down before him with fear and trembling, Mark 5.27. to 35. And that humble Canaanite, Matth. 15.22. to 29. And that importunate blind man, Luke 18.38. to 43. As if this humble, this praying faith, were onely the saving faith. Neither can thy estate bee bad, for as Saint Ambrose told Monica weeping for her seduced Son, Fieri non patest, ut filius istarum lachrymarum pereat: It cannot bee, that the son of those tears should ever perish

Wherefore lift up thy self thou timorous fainting heart, and do not suspect every spot for a plague token; do not dye of a meer conceit: for as the end of all motion is rest, so the end of all thy troubles shall bee peace: even where the days are perpetuall Sabbaths, and the diet undisturbed feasts.

But as an empty vessell bung'd up close, though you throw it into the mid'st of the Sea, will receive no water, so all pleas are in vain to them that are deas'ned with their own fears: for as Mary would not bee comforted with the sight and speech of Angels, no not with the fight and speech of Iesus himself, till hee made her know that hee was Iesus; so untill the holy Spirit sprinkleth the conscience with the blood of Christ, and sheddeth his love into the heart, nothing will do. No creature can take off wrath from the conscience, but hee that set it on. Wherefore, the God of peace give you the peace of God which passeth all understanding. Yea, O Lord, speak thou Musick to the wounded conscience, Thunder, to the feared; that thy justice may reclaim the one, thy mercy relieve the other, and thy favour, comfort us all, with peace and salvation in Iesus Christ.

Section 8.

But secondly, if this will not satisfie, call to thy remembrance the time past, and how it hath been with thee formerly, as David did in thy very case, Psalm 77.2. to 12. And likewise Iob, Chapter 13. for as still waters represent any object in their bottome clearly, so those that are troubled, or agitated, do it but dimly, and imperfectly. But if ever thou hadst true faith begotten in thy heart, Ioh. 1.13. by the ministry of the Word, Romans 10.17. Iam. 1.18.21. and the Spirits powerfull working with it, Ioh. 3.3, 5, 8. whereby thine heart was drawn to take Christ, and apply him a Saviour to thine own soul; so that thou wer [...] forced to go out of my self, and rely wholly and onely on his merits: and that it further manifested it self by working a hatred of sin, and an apparent change in thy whole life, by dying unto sin, and living unto righteousness; and that thou hast not since, returned to thine old sins, like the Dog to his vomit: if it hath somtime brought forth in thee, the sweet fruit of heavenly and spirituall joy; if it hath purified thine heart in some measure from noysome lusts and affections; as secret pride, self-love, hypo [...]risie, carnall confidence, wrath, malice, and the like: so that the spirit [Page] within thee sighteth against the flesh. If thou canst now say, I love the godly, because they are godly, 1 Ioh. 3.14. and hast an hungring after Christ, and after a greater measure of heavenly and spirituall graces, and more lively tokens of his love and favour communicated unto thee: My soul for thine, thou hast given false evidence against thy self; for as in a gloomy day there is so much light whereby wee may know it to bee day, and not night; so there is something in a Christian under a cloud, whereby hee may bee discerned to bee a true beleever, and not, an hypocrite. But, to make it manifest to thy self, that thou art so.

Know, first, that where there is any one grace in truth, there is every one in their measure. If thou art sure thou hast love, I am sure thou hast faith: for they are as inseparable, as fire and heat, life and motion, the root and the sap, the Sun and its light: and so of other graces. Or, dost thou feel that Christ is thy greatest joy, sin [...]hy greatest sorrow; that when thou canst not feel the presence of the spirit in thy heart, thou goest mo [...]rning, notwithstanding all other comforts? Assuredly as that holy Martyr said, if thou wert not a wedding Child, thou couldest never so heartily mourn for the absence of the Bridegroom. Thus I might go on, but a few Grapes will shew that the Plant is a Vine, and not a Thorn. Take but notice of this, and severall graces will one strengthen another, as stones in an Arch. As for example, Master Peacock, Fellow of a House, being afflicted in conscience, (as thou art) and at the point of despair; when some Ministers ask'd whether they should pray for him, answered, By no means do no so dishonour God, as to pray for such a Reprobate as I am: but his young Pupill standing by, said▪ (with tears in his eyes) Certainly a Reprobate could never bee so tender of Gods dishonour; which hee well considering, was thereby comforted and restored: when neither hee with his learning, nor any other Ministers with their sage advice, could do any good.

Again secondly, if ever thou hadst true faith wrought in thy heart, bee not discouraged; for as the former graces shew, that thou hast with Mary made choice of that better part, which shall never bee taken from thee: So this grace of faith is Christ's wedding Ring, and to whomsoever hee gives it, hee gives himselfe with it; wee may lose the sence, but never the essence of it: It may bee eclipsed, not extinguished: Fides concussa, non excussa: The gifts and calling of God are without repentance: as it is, Rom. 11.29. Friends are unconstant, riches, honours, pleasures, are unconstant; the world is unconstant, and life it self is unconstant; but I the Lord change not, Malachi 3.6.

In a swound the soul doth not excercise her functions; a man neither hears, nor sees, nor feels, yet shee is still in the body. The Frantick man in his mad fits, doth not exercise reason; yet hee hath it: he loseth the use for a time, not the habit. Yea, a sober man hath not alway [...] [...]he use of his sences, reason, and understanding, as in his s [...]eep: shal we therefore conclude that this man is senceless, unreasonable, and without understanding? [Page] it were most absurd: for if we have [...] but a while, our argument will appear manifestly [...]als [...].

Trees (and so wee are fitly called) bee not de [...]d in Winter, (which resembles the tune of adversity) because the sap is shut up in the root; and confined thither by the cold frosts, that they cannot shew themselv [...] in the production of leavs and fruits: for by experience wee know, that for the present they live, and secretly suck nourishment out of the earth; which maketh them spring and revive again, when Summer coms: Yea, eve [...] whiles they are grievously shaken with the winds, and nipped with cold frosts, they are not hurt thereby; but contrarily they take deeper root, have their worms and cankers kill'd by it; and so are prepared, & made fit to bring forth more fruit, when the comfortable Spring approaches, and the sweet showres, and warm Sun-beams fall and descended upon them. Elementary bodies, lighten and darken, cool and warm, die and revive, as the Sun presents, or absents it self from them, And is not Christ to our souls the onely Sun of reghteousness, and fountain of all comfort? so that if hee withdraw himself but a little, wee become like plants in the Winter, quite withered [...] yea, in appearance stark dead: or like Trees void both of leavs and fruit: though even then there remains faith in the heart, as sap in the root, or as fire raked up in the ashes.

Which faith, though it bee not the like strong, yet it is the like precious faith to that of Abrahams: whereby to lay hold, and put on the perfect righteousness of Christ. The Woman that was diseased with an issue, did but touch, and with a trembling hand, and but the hem of his garment, and yet went away both healed, and comforted.

Well might I doubt of my salvation, says Bradford, feeling the weakness of my faith, love, hope, &c. if these were the causes of my salvation: but there is no other cause of it; or, of his mercy, but his mercy. Wherefore hast thou but a touch of sorrow for sin, a spark of hope, a grain of faith in thy heart? thou art safe enough. The Anchor lyeth deep, and is not seen, yet is the stay of all.

The Bladder blown, may float upon the [...]ood,

But cannot sink, nor stick in filthy mud.

But thou dreamest of a saith without doubting, which some doting by boast they have: but as no righteousness can bee perfect without sin, so no assurance can bee perfect without doubting: Take the evenest ballances, and the most equall weights; yet at the first putting in, there will bee some in-equality; though presently after they settle themselvs in a [...] is a cloud that often hinders the Sun from our eyes, yet it is still a Sun; the vision or feeling of this comfort may bee somtime suspended, the Union with Christ is never dissolved.

An usuall thing with beleevers to have their ebbing and flowing, wa [...]ing and waning, Summer and Winter; to bee somtimes so comfortable and couragious, that wee can say with David, Though I were in the valley of death, yet would I fear none ill, Psal. [...]3.4. otherwhiles again so de [...]ded and [...]jected [Page] in our spirits, that wee are like him when hee said, One day I shall die by the hand of Saul, 1 Sam. 27.1. Somtimes so strong in faith, that wee can overcome the greatest assaults; and with Peter, can walk upon the sw [...]lling waves: by and by so faint, and brought to so low an ebbe, that wee fall down even in far less dangers, as Peter began to sink at the rising of the winde, Matth. 14.29.30. And indeed, if the wings of our faith bee clipp'd, either by our own sins, or Satans temptations, how should not our spirits lye groveling on the ground?

Sect. 9.

But thirdly and lastly, (for I h [...]n) suppose thou art at the last-cast, even at the very brink of despair; and that thy conscience speaks nothing but bitter things, of Gods wrath, hell and damnation; and that thou hast no feeling of faith, or grace; yet know that it is Gods use (and I wish wee could all take notice of it) to worke in, and by contraries: For instance, in creating of the world, hee brought light out of darkness, and made all things not of somthing, but of nothing; clean contrary to the course of Nature.

In his preserving of it, hee hath given us the Rain-bow, which is a signe of rain, as a certain pledge that the world shall never the second time bee drowned. Hee caused Elias his sacrifice to burn in the mid'st of water [...] and fe [...]cheth hard stones out of the mid'st of thin va [...]ours. When he meant to blesse [...] Iacob, hee wrestled with him as an Adversa [...]y [...] even till he lamed him: When he meant to preferr Ioseph to the Throne, hee [...]rew him down into the Dungeon; and to a golden chaine about his neck, he la [...]ed him with Iron ones about his legges, Thus Christ opened the eyes of the blind, by annointing them with clay and spittle; more likely to put them out: And would not cure Lazarus till after hee was dead, buried, and stunk again; no question, to teach us, that wee must bee cast down by the Law, before wee can bee raised up by the Gospell: that wee must dye unto sin, before wee can live unto righteousness: and become fools, before wee can [...]ee truly wise.

In the work of Redemption, hee gives life, not by life, but by death, and that a most c [...]sed death; making that the best instrument of life, which was the worst kind of death: Optimum seci [...] instrumentum vitae, quod era [...] pessimum moriis genus.

In our effectuall vo [...]ation, hee calls us by the Gospell, unto the Iews, [...] stumbling-block, and unto the world meer foolishness: And when it is his pleasure that any should depend upon his goodness, and providence, hee makes them feel his anger, and to bee nothing in themselvs; that they may rely altogether upon him.

Thus God works joy out of fear, light out of darkness; and brings us to the Kingdom of heaven, by the Gates of hell: according to that 1 Sam. 2. [...] [...].7. And wherein does thy case differ? Hee sends his Serfeant to [...] thee for thy debt; commands thee and all thou hast to bee sold. But why? onely to shew thee thy misery without Christ, that so thou [...] seck so him for mercy: for although hee hide, [...] is futherly affections ▪ [Page] as Ioseph once did his brotherly, his meaning is in conclusion to forgive thee every [...]arthing, Matth. [...]8.26, 27.

And dost thou make thy flight sufferings an argument of his displeasure? for shame mutter not at the matter, but bee silent: It is not said, God will not suffer us to bee tempted at all, but that wee shall not bee tempted above that wee are able to bear, 1 Cor. 10.13. And assure thy self, what ever thy sufferings bee, thy faith shall not fail to get the victory; as oil over-swims the greatest quantity of water you can powr upon it. True, let none presume; (no not the most righteous) for hee shall scarcely bee saved, 1 Pet. 4.18. yet let him not despair, for hee shall be saved, Rom. 8.35.

Onely accept with all thankfulness the mercy offered, and apply the promises to thine own soul: for the benefit of a good thing, is in the use; wisdom is good, but not to us, if it bee not exercised; cloth is good, but not to us, except it be worn, the light is comfortable, but not to him that will live in darkness: a preservative in our pocket, never taken, cannot yield us health, nor baggs of money being ever sealed up, do us any pleasure; no more will the promises, (no nor Christ himself, that onely summum bonum) except they are applied: Yea, better there were no promises, than not applied. The Physician is more offended at the contempt of his Physick in the Patient, than with the loathsomness of the disease. And this I can assure thee if the blood of Christ bee applied to thy soul, it will soon sta [...]ch the blood of thy conscience; and keep thee from bleeding to death, 1 Ioh. 1.7.

But secondly, instead of mourning continually as the tempter [...]ids thee; rather rejoice continually as the Apostle bids thee, 1 Thes. 5.16. Neither think it an indifferent thing, to rejoice, or not to rejoice; but know that we are commanded to rejoice, to shew that wee break a commandement if wee rejoice not: Yea, wee cannot beleeve if wee rejoice not; for [...]aith, in the commandements breeds obedience; in the threatnings, fear; in the promises, comfort. True, thou thinkest thou dost well to mourn continually; yea, it is the common disease of the innocentest souls: but thou dost very ill in it: for, when you forget to rejoice in the Lord, then you begin to muse, and after to fear, and after to distrust, and at last to despair: and then every thought seems to be a sin against the holy Ghost. Yea, how many sins doth the afflicted conscience record against it selfe; repo [...]ting for breaking this commandement, and that commandement; and never repenteth for br [...] ing this commandement, rejoice evermore.

But what's the reason? Ignorance [...] thou thinkest thy self poor and miserable, and onely therefore thinkest so, because thou knowest not thy riches and happiness in Ob [...]st: for else thou wouldest say with the Prophet Habbakuck, in the want of all other things, I will rejoice in the Lord, I will joy in the God of my salvation, Habbak. 3.17, 18. Thou wouldest [...] that thy name is written in the book of life, as our Saviour injoines, Luk. 10.20. though thou h [...]dst nothing else to rejoice in.

But it is nothing to be blessed, untill we understand our selvs to be so; wherefore

[Page]Thirdly, wait Gods leisure with patience, and hold fast to him in all pressures: Time (saith Seneca) is the best Physick for most diseases, for the body, and so likewise for the soul: if it bee an afflicted conscience, waiting Gods leisure for the assurance of his love, is the best remedy: and so in all other cases.

Section. 10.

Ob. Bu [...] when will there bee an end of this long disease? this tedious affliction? this heavie yoake of bondage? &c.

Answ. It is a signe of cold love, scarce to have begun to suffer for Christ and presently to gape for an end. It was a far better speech of one, Lord, give mee what thou w [...]lt, as much as thou wilt, when thou wilt. Thou ar [...] Gods Patient, prescribe not thy Physi [...]ian. It is the Gold-Smiths skill to know how long his gold must bee in the Crusible, neither takes hee it out of that hot bath, till it bee sufficiently purified.

What if the Lord for a time forbear coming, as Samuel did to Saul; that hee may try what is in thee? and what thou wilt do, or suffer for him, that hath done and suffered so much for thee? as why did God set Noah about building the Ark an hundred and twenty years, when a small time might have finished it? It was for the triall of his patience. Thus hee led the Israelites in the desarts of Arabia forty years; whereas a man may travell from Ramesis in Egypt, to any part of Canaan in forty days: this God did to prove them, that hee might know what was in their hearts, Deu. 8.2. Hee promised Abraham a son in whom hee should bee blessed; this hee performed not, in t [...]irty years after. Hee gave David the Kingdom, and anointed him by Samuel, yet was hee not possessed of it in many years: [...] so much that hee said, Mine eyes fail for thy Word, Psal. 119.123. Ioseph hath a promise that the Sun and Moon should do him reverence, but first hee must bee bound in the Dungeon. This God doth to try us, for in these exigents we shew o [...]r selvs, and our dispositions.

What saith God to his people in their misery? Psal. 75. When I see convenient time, I will execute judgment, ver. 2. hee doth not say, when you think the time convenient. Let us tarry a little the Lords leisure, diliverance will come, peace will come, joy will com; in mean while to [...] [...]ient in misery, makes misery no misery.

Again secondly, hee may delay his coming for other ends of greater consequence, Martha and Mary send to Christ, as desiring him to come and res [...]re Lazarus their sick brother to health, Ioh. 11.3. expecting him without delay, now hee loved both Martha and her Sister, and Lazarus ▪ [...] ▪ 5. yet hee neglects coming for many days, lets him die, bee put in the grave untill hee stank; but what of all this? he that would not rest [...]re [...] Lazarus to health, restored dead Lazarus to life; which was a grea [...]e [...] [...]cy than they either did, or durst ask. Neither did this onely increase [...] joy, and thankfulness, give them occasion ever after to believe, and [...] above and against all hope: but it made many of the Iews believe in him, which before did no [...], ver. 45.

Thirdly and lastly, hee delaies thee the longer, that when hee coms, he [...] [Page] may bring with him the greater recompence of reward: for hee will comfort us according to the days wee have been afflicted, and according to the years that we have seen evill, Psal. 90.15.

Neither will hee stay over-long, for behold, saith he, I come quickly, and my reward is with me; to give every man according as his works shall bee, Rev. 22.12. and suffering is accounted none of the meanest works. So that the harder the conflict, the more glorious the conquest. Wherefore hold out yet a little, and help shall not bee wanting to the combatants; nor a crown to the conquerours. Yea, fight to the last minute, for the eye of thy Saviour is upon the; if thou faint, to cheer thee; if thou stand to it, to second thee; if thou conquer, to crown thee; whereas no combate, no conquest; no conquest, no triumph.

Object. But my sufferings are so great, that if they continue, I shall never bee able [...]o hold out.

Answ. True, if thou trustest to thine own strength; for perseverance is the gift of God; yea, it is hee that worketh in us both to will and to do at his good pleasure, Phil. 2.13. For first, mans will is a fugitive Onesimus, and God must call home that runagate, subdue that rebell, before wee can chuse that which is good. Neither when wee have begun, can we continue: perficit qui efficat, Hee that begun a good work in us, will perform it, Phil. 1.6. Jesus is the founder and finisher of our faith, Heb. 12.2 Neither can wee of our selvs suffer for him: Datur pati, it is given to us to suffer for his sake, Phil. 1.29. Without mee yee can do nothing, Ioh. 15.5. not parum, but nihil; But in him, and through him, all things. I can do all things through him that strengthens mee, Phil. 4.13. In our selvs wee are weak Captives, in him wee are more than Conquerours, Rom. 8.37. Whence it is, many sick men undergo patiently such pressure [...] as when they were in health, they would not have beleeved they could have born.

The truth of grace (bee the measure never so small) [...]s always blest with perseverance: because that little is [...]ed with an everlasting spring. Yea, if grace but conquer us first, wee by [...] shall conquer all things else, whether it bee corruptions within us, or temtations without us: for as the fire which came down from heaven in Elias time, licked up [...] all the water, to shew that it came from God; so will this fire spend all our corruptions: No affliction without, or corruption within, shall quench it. Wherefore do but thy endeavour to hold out, I mean with patience [...] that Spirit which came in the likeness of a Dove, will not com but [...] Dove,) and pray for divine assistance, this sadness shall end in gladne [...] ▪ this sorrow, in singing.

But above all; pray unto God, for Praier is the key of heaven, as [...] Austin tearms it; and the hand of a Christian, which is able to reach from Earth to Heaven, and to take forth every manner of good gift out of [...] Lords Treasury. Did not Elias by turning this K [...]y one way, lock up the whole Heaven from raining for three years and six months; and another while by turning the same Key of prayer, as much another way, in the turning [Page] of a hand, unlock all the doors and windows of heaven, and set them wide open, that it rained, and the earth brought forth her fruit.

Yea, as all Samsons strength lay in his hair, so all our strength lyeth in Praier: Praiers and tears are the Churches Armour, Praiers and patience her weapons; and therefore when Peter was imprisoned by cruel Herod, the congregation joined their forces to pray for him; and so brake his chains, blew open the Iron Gates, and fetch'd him out, Act. 12.4. to 18. Arma Christianorum in adversis, alia esse non debent quam patientia, & precat [...] saith Salmeron.

Yea, praier is so powerfull, that it commandeth all things in Heaven and Earth: It commandeth all the four Elements, Air, Iam. 5.17.18. Fire, Ecclesiasticus 48.3. Dan. 3.27. Water, Exod. 14.21. and 15.25. Earth, Num. 16.31.32.33. Nay, the Praier of one devou [...] man, is able to co [...]quer an host of enemies in battell, Exod. 17.11. What shall I say? it hath made the Sun stand still in the Firmament one while, go back another; fetch fire and hail-stones from heaven, thrown down the walls of Iericho, subdued Kingdoms, stopt the mouths of Lyons quencht the violence of fire, &c. Yea, Praier is so potent, that it raiseth the dead, 1 King. 17.21. overcometh Angels, Gen. 19.22. casteth our Devills, Matth. 17.21. and that which is yet more wonderfull, overcometh him that cannot be overcome; and mastereth even God himself: for doth not the Lord say to Moses, let mee alone? And Moses would not let him alone, till he had obtained his petition, Exod. 32.10.14. And again to Iacob, wrestling with him, let mee go: and Iacob would not let him go, untill he had prevailed, Gen. 32.16.

Wherefore, Pray upon all occasions and that without doubting: say not to God, as the Leper said to Christ, If thou wilt, thou canst make me clean: for hee both can, and will, as that very text, Matth. 8.2, 3. proves. Yea, I would to God wee were but so willing, as hee is, for hee desires to bee desired: Neither hath hee his own will, except wee have ours. Christ doth ask no more of us, but onely that wee would vouchsafe to ask him. True, the fainting heart that hath waited some time, may with the Psalmist mutter out some such speech, as this, Hath God forgotten to bee gracious? Psal. 77.9. But if hee forgets any of his, he hath lost his old wont▪ for who can nominate one that ever came to Christ with any lawfull suit, that received a repulse? Who ever asked any thing of him which was profitable for him to receive, and did not obtain his suit? Did not the sick ever receive their health? The lame, their limbes? the blind their fight? Did ever any sinner implore the forgiveness of his sins, which did not receiv full remission and pardon? Yea, did not this our gracious King and Redeemer, prevent his poor miserable subjects with his grace, in giving, before [...]hey had the grace to ask; or more then they desired? The sick of the Pal [...] asking but cure of his disease, received not onely that, but the remission of his sins also▪ Matth. [...]. Zacheus desired but to see his face, he became his guest; and gave him salvation to boot, Luk. 1 [...]. The Woman of Samaria requested but elementary and common water, hee offered unto [Page] her the water of life, Ioh. 4. The people followed him to bee fed by miracle with corporall food, hee offered unto them the bread of life, Ioh. 7. The poor blind man desired but his bodily sight, Christ illuminated the eye of his soul, Ioh. 9.

Neither hath honours changed manners with him, as is usuall amongst men; for hee is a God immutable in goodness, and without change, or shadow of turning, Iam. 1 17. so that if thou speak, hee will hear; and answer thy suit in supporting thee: so that thou shalt bee sure to persevere, and hold out unto the end.

Section 11.

Object. But I have no evidence of divine assistance, nor can I pray for it to purpose.

Answ. Wee have the presence of Gods Spirit, and grace many times, and feel it not; yea, when we complain for want of i [...], (as Pilate asked Christ what was tru [...]h, when the truth stood before him). The stomach findes the best digestion, even in sleep, when wee least perceive it; and whiles wee are most awake, this power worketh in us, either to further strength, or disease, without our knowledge of what is done within; and on the other side, that man is most dangerously sick, in whom nature decays without his feeling, without his complaint. To know our selvs happy is good; but woe were to us Christians, if wee could not bee happy, and know it not. As touching Praier, every one is not so happy as S [...]even was, to bee most fervent when they are most in pain; yea, many in time of sickness (by reason of the extremity of pain) can hardly pray at all: whence Saint Iames wisheth us in affliction, to pray our selvs; but in case of sickness, to send for the Elders: that they may, as those in the Gospell, offer up the sick person to God in their praiers, beeing unable to present their own cas [...], Iam. 5.13.14.15. Yea, it were miserable for the best Christian, if all his former Praiers and Meditations did not serve to aid him in his last straights, and meet together in the Center of his extremity; yielding, though not sensible relief, yet secret benefit to the soul: whereas the worldly man in this case, having not layed up for this hour, hath no comfort from God, or from others, or from himself.

Besides, thou art happy in this, there is not the poorest and meanest of Gods Children, but as hee hath the benefit of Christs intercession in heaven, Rom. 8.34. Ioh. 16.26. so hath hee also the benefit of the Praiers of all the Saints on Earth: wee have the graces and gifts, each of other in common.

Yet, because thine own Praier is most proper; and seeing it is the mindes Embassadour t [...] God, and never faileth of success, if it bee fervent▪ (as if our prayers want success, they want heart, their blessing is according to their vigor) pray that thou mayest pray better: If thy Leg [...]e be [...] m [...]d, go upon it a little, and it will come to it self again. To which if thou join fasting, thou shalt do well; for prayers are made [...]at with fasting, as Tertullian speaks: Yea, pray oft, though thy prayers bee the shorter; weak [...] which cannot digest large [...], feed [...], and l [...]tle. O! (saith [Page] holy Bernard most sweetly), How oft hast thou (meaning praier) found mee lamenting, and despairing; and lest mee rejoycing, and triumphing!

And what though thou canst not powr out thy soul in a flood of words: The Woman diseased with an issue of blood, said but within her self, shee did not speak to bee heard of others, and yet Christ heard her, and answered her request, Matth: 9.21.22.

The Lord esteemeth the will for the deed, and the affection for the action; Man sees the countenance, God the heart; man the deeds, but God the meaning. Hast thou but thoughts and desires, and canst thou onely express them with sighs and groans? these speechless words, or rather no words, but a few poor thoughts, conceived aright, pass all the flowing eloquence of Demosthenes and Tully, yea, Tertullus, and all the Orators that ever were in the world; for this matter is not expressed with words, but with groanings; and these groanings are from the blessed Spirit. A Father delights more in the stammering of his little Child, than in the eloquence of the best Orator.

Neither is hearty prayer in our own power, but it is the gift of God, which at somtimes in plentifull measure hee bestoweth upon his children, and at other times again hee pulleth back his liberall hand: that by the want thereof, wee may leern to ascribe the glory and praise of this grace to the giver, who worketh in us the will and the deed: which praise otherwise, in pride of heart, wee would arrogate unto our selvs, as beeing in our own power. Also that wee may more highly esteem it, and with more joy and diligence use it, when we have it bestowed on us.

If it bee asked why God reckons so highly of a few sighs, and groans? and why the prayers of the faithfull are so powerfull? it is, because they bee not ours, but the intercession of Gods own Spirit in us, powred out in the name of Christ, his own Son, in whom hee is ever well [...] for, as for us, wee know not what to pray as wee ought, but the Spirit it self maketh request for us, with sighs which cannot bee expressed, Rom. 8.26. It is the Spirit whereby wee cry Abba Father, ver. 15. Gal. 4.6.

Now if thou wouldest have the Spirits assistance, and bee heard of God, when thou makest supplication to him; do not (as too many do) fall into prayer without preparation, and utter a number of words without devotion or affection: for no marvell, if we ask and miss, when we thus ask amiss, I [...]. 4.3.

Neither do as Children, which never look after their Arrow; but like Daniel, Dan. 9. take notice of thine inlargements in prayer, and of thy success after.

Nor onely pray, and no more, for to pray, and to do nothing else, is in effect to do nothing less. But let your Prayers be ushered in, by Meditation, and [...] by zealous devotion, and then beleeving that you shall receive whatsoever you ask in Christs name▪ and according to his will, 1 John 5. [...] John [...]6.23. God will bee [...] to give you that you desire, 1 John 5.14.15. Mark 11.23.24. or that which is better for you▪ [...] [Page] And suppose thou art not presently heard: yet continue asking stil, as Peter continued knocking till the door was opened: for af [...]er an ill harvest wee must sow, and after denials wee must woo God. Yea, if it bee possible with the Woman of Canaan, let delays, and seeming denialls encrease the strength of thy cries. And commonly they bee earnest suits which issue from a troubled soul, like strong streams in narrow straights, which bear down all that stands in their way. Nothing so strong as the Lyon of the Tribe of Iudah, for it overcame the roaring Lyon; yet the Praier of Faith, from the knees of humility, and a broken heart, will conquer even that Conquerour, Matth. 15.28.

And thus you see that nothing can befall us without the sorciall appointment of our good God, who not only takes notice of our sufferings, but sweetneth them with his presence, takes our part, stints our enemies, and so ordereth the whole, that our grief is either short or tolerable; and that though hee is oftentimes harsh, in the beginning, and progress, and late in coming; yet hee coms on the sudden, and is always comfortable, in the conclusion. And lastly, that if hee defer his help, it is on purpose that our trialls may bee perfect, our deliverance welcome; our recompence glorious. And may not this comfort thee?

CHAP. 37. That stripes from the Almighty, are speciall tokens and pledges of his adoption and love.

3 WEe shall bear the Cross with more patience and comfort; if wee consider, that stripes from the Almighty are so far from arguing his displeasure, that contrarily there are no better tokens and pledges of the Adoption and love: As many (saith God) as I love, I rebuke, and chasten, Rev. [...].19. My Son (saith the Author to the Hebrews, out of Solomons Proverbs) Despise not the chastening of the Lord, neither saint when thou art rebuked of him: for whom the Lord loveth, hee chasteneth; and hee scourgeth every son whom hee receiveth. If you endure chastening, God offereth himself unto you, as unto sons: for what son is it whom the Father chasten [...]th not? If therefore yee bee without correction, whereof all are partakers; then are yee bastards, and not sons, Heb. 11.5. to 13. Prov. 3.11.12. Hee is a Thistle, and not good Corn, that cometh not under the flail. Yea, what use of the grain it self, if it pass not the edg of the sickle, the stroak of the flail, the wind of the Fan, the weight of the milstone, the heat of the oven.

Many a mans fellicity driveth him from God; and where happiness domineereth, virtue is commonly banished▪ And doth not experience shew, that fear and joy, sweet and sowr, sharp and flat, one with another, do better than either alone▪ for if you bee too [...]a [...]sh, you make the [...] a fool; if [...]oo fond [...] a wanton. The bridl [...] governs the horse, the [...], hi [...]; the weight upon [...] Iack [...]o, the [...] the [...]: The sayls give the speed, the [...] to the [...] of the [...] upon God [...] to [Page] us our favours and crosses in an equall ballance; and so tempers out sorrows, that they may not oppress; and our joys, that they may not transport us. Each one hath some matter of envie to others, and of grief to himself.

Thou dealest mercifully with us, lest wee should fall from thee, and despair; thou beatest us, lest wee should forget thee, and so perish, (saith Saint Austin) Hee that knows our frame, knows wee are best when wee are worst, and live holiest when wee are miserablest: wherefore by affliction hee separates the sin, that hee hates, from the sinner, whom hee loves; and wee are by much the better for this scouring. It is the wont of Fathers to hold in their Children, when they suffer the children of bond-men to go at large, and do as they list; yea, when diverse children are playing the wantons, if wee see a man take one from the rest, and whip him soundly; we conclude that alone to be his Child. Yea, wise and discreet Fathers will force their Children earnestly to apply themselvs to their study, or labour; and will not let them bee idle, although it bee holy-day: yea, constrain them to sweat, and oftentimes to weep, when their Mothers would set them on their laps, and keep them at home all day in the shadow, for burning their white. Iacob is bound Apprentice, while prophane Esau rides a hunting: of Elkanah his two wives, Hanna was in more esteem with God, yet barren, and Peninnah less, yet shee was fruitfull 1 Sam. 1. They were all gross inconsequences; for Gedeon to argue Gods absence by affliction, his presence by deliverances, and the unlikely-hood of success, by his own disability, Iudg. 6.13.15. (It is no argument, that Christ is not in the Ship: because tempests, and storms arise.) The valiant man was her [...] weak: weak in faith, weak in discourse; for rather should hee have inferred Gods presence upon their correction; for wheresoever God chastiseth, there hee is; yea, there hee is in mercy; nothing more proves us his, than his stripes; hee will not bestow whipping, where hee loves not: fond nature indeed, thinks God should not suffer the wind to blow upon his dear ones, because her self makes this use of her own indulgence; but none (out of the place of torment) have suffered so much, as his dear Children. If hee had said wee are Idolaters, therefore the Lord hath forsaken us, because wee have forsaken him; instead of, the Lord hath delivered us unto the Medianites, therefore hee hath forsaken us; the sequell had been as good, as now it's faulty; for sins, not afflictions, argue God absent: Yea, commonly, the measure of our sufferings is according to the measure of grace in us, and Gods love to us; Hee is a chosen vessell unto mee (saith God to Ananias touching Paul;) therefore hee must suffer great things for my sake, Act. 9.15.16. Iob, for a righteous and upright man, had no fellow; by the testimony of God himself, Iob 1.8. Yet the next news we hear of him, Iob is afflicted in his Sons, in his substance, in his body; from the crown of the head, to the soal of the foot. Saint Austin, when God called him, was far more assaulted by Satan, than Alippius; because God had endued him with greater learning and gifts, and intended him an instrument of bringing more glory to his Name. And lastly, as Christ was [Page] annointed with the oil of gladness above his fellows, Psal. 45.7. so hee was annointed with the oil of sadness above his fellows: as was his back, so was his burthen,; as were his parts, so were his passions, and his stroaks, answerable to his strength.

Never any have had so bitter draughts upon earth, as those he loves best: and that of Saint Austin, is a sure rule, whom God smites not, hee loves not: If hee do not think thee worthy of his Rod, he will never think thee worthy of his Crown. Yea, where he uses not the Rod, he means to use the Sword. Never was Ierusalems condition so desperate, as when God said unto her, My fury shall depart from thee, I will bee quiet, and no more angry. Ezek, 16.42. Thus not to bee angry, was the greatest anger of all. Never were the Iews more to bee pitied, than when their Prophet delivered these words from the Lord, Why should yee bee stricken any more? Isa. 1.5. Not to [...]e afflicted, is to be forsaken: And as the sick man is in small hope of his life, when the Physitian giveth him over; so his soul is in a desperate case, whom God forbeareth to chastise for his sins. As many there be, who never knew what any sorrow meant, unless it were such as Amnons, such as Ahabs, when they are crossed in their corruptions, curbed in their lewd courses, or restrained of their wicked wills. But let them take it for a fearfull signe of som sore judgement to come: Saint Ambrose, Bishop of Millain, as Paulinus relates, took into a Rich mans house as hee travelled, who, that he might bid him throughly welcom, entertained him both with great cheer, and curteous discourses: and amongst other matters, told of his continued happiness, and that hee never suffered any ill all his days, but had all things as hee would; and happiness so flowing in upon him, that hee knew not what calamity meant: which conference did so startle Saint Ambrose, that presently hee took his leave, telling his company that hee feared to stay in that place, which never felt any disaster; and was no sooner gon thence, but suddenly the house fell down, and proved a grave to all her inhabitants. Polycrates, King of the Samians, never felt any ill all his life, his hopes never fell short of his expectation, he could not wish for the thing which was not fulfilled; what hee willed, hee did: Yea, having but once a King of excellent rarity that fell into the water, this loss was recovered; for the Fish was taken which had swallowed it, and was presented to Polycratus: but at length all this his happiness epilogized in a gallowes. None more happy than great Pompey all his life, yet at last hee was made to drink his own blood by the hands of the Executioner. Who but Andronicus, Emperour of the East for many years? but at length hee was set upon a scabbed Chamelt, with a Crown of Onions platted on his head, and in great mockery car [...]ied in triumph through the City. And dots not sacred Writ certifie, how Haman, whose command ere while almost reached to Heaven, was instantly adjudged by the King to the Gibbet; while Mordecai who was condemned to the [...]alter, was all of a suddain made second in the Kingdom.

Nevertheless, as Haman rejoiced in his pre [...]rment to the [...], Ban [...]t, which was the [...] way to his destruction: so, many [...] onely [Page] argument of Gods love, and that they are in favour with him, because they prosper in all their ways: which would make a wise man the more suspicious, for, (as Seneca that wise Roman saith) he that hath been longest happy, shall at length have his portion of misery; and who so seemeth to bee dismissed▪ is but deferred.

And commonly their change is not more dolefull, than sudden; for as it often hapneth, that in very fair weather a storm doth arise: and as I have read of certain Trees, which on Munday have been growing in the Forrest, and before Sunday following, under sail on the Sea: so the same hour hath seen the knee bowing to the head; and again, the head stooping, and doing reverence to the knee, as every age gives instance: for else I might muster up a multitude of examples for proof of the point▪ Or in case it seems better, yet it is worse with them when their life and happiness ▪ shall end together: as it fared with Belshazzar, who was sitting at a Feast [...] ly, while on a sudden, Death came like a Voyder to take him away. And Pope Adrian, who when hee was to dye; brake out into this expression: Oh my soul, whither art thou going? thou shalt never bee merry again.

Neither are men of this world, whose bellies God filleth with his hid treasure, upon occasion of their outward prosperity, onely apt to bee brought into a fools Paradise, of thinking themselvs to bee the speciall darlings of God: but even the godly themselvs have oftentimes their eyes so dazled, with the outward glittering and flourishing estate of the wicked, that thereupon they are ready to say of them, The generation of Gods children, as it fared with David, Psal. 73.15. But these are not sober thoughts, yea, they are rather the dreams of men, drunk with the love of the World: for although it bee as common a phrase, as it is foolish, when any great matter falls to a man, O he is made! yet experience proves, that it rather marr [...] than makes him; for not seldom do men possess riches, as sick men do fevers, which indeed rather possess them. And certainly, if riches were such pearls, as most men esteem them, it is not likely the Lord would cast them to sub Swine, as mostly hee doth: If such happy things, hee would not throw them to such Dogs. As what saith Luther of the whole Turkish Empire? it is but a crum of bread, which the master of the house, throweth to his Dogs. And the truth is, what men think most pleasing, (viz. to have thei [...] wills, and their lusts granted) is most plaguing, Psal. 81.12. So I gave them up unto their own hearts lusts, and they walked in their own counsels; so that the greatest temtation, is to bee without temtation: and the greatest affliction, not to be afflicted, 2 Cor. 12.7.

Wherefore lift up your hands which hang down, because of some sore affliction, and your weak knees, Heb. 12.12. and know, that the worst of temporall afflictions, are an insufficient proof of divine displeasure: yea, that stripes from the Almighty, are tokens of his love, and seals of his Son-ship.

Yea, since hee that hath most grace, commonly complains of most discomfort, confess that the palate is but an ill Judge of the favours of God: as it is [Page] in great love no doubt, however it bee taken, that the tender Father medicines his Child for the Worms, gives him Aloes, or the like: the Child cries, and sputters, and kecke [...], as if it were poisoned, yet still the Fathers love is never the less: say it be bitter, yet bitter poisons bring sweet health, and who will not rather take a vomit, then hazard life? In the Sweating sickness in England, their friends would stand by them and strike them over the faces with sprigs of Rosemary, to keep them awake: the poor souls faint, and full of pain, would cry out you kill mee, but yet they must do it, or else they kill'd them i [...]deed: for all that slept, dyed. Look wee (saith Saint Ambrose) wi [...]h the eyes of our body, upon Lazarus estate, and wee think it miserable; but, if with the eyes of the mind, it will bee otherwise; for how did the Angels do by him? but as Nurses are wont to do by their little children, all the day long they carry them about in their arms, and at ni [...]ht they lay them down in their beds to [...]est.

But the supernaturall works of God, when wee look upon them with our own eyes, are subject to a dangerous misprision; the Sun-beams, to whom wee are beholding for our sight, if wee eye them directly, blind us. Miserable men! we are ready to suspect truths, to run away from our safety, to bee afraid of our comforts, to mis-know our best friends.

Wee usually think it a great signe of God displeasure, when hee ruines our estate, and brings us to nothing; when hee in his wisdome knows, that these riches would shipwrack the soul, were they not cast over-board: and his love onely forces him to it. A Mother seeing her little Son brustled at by Turcki-cocks catcheth him up, and strippeth him of his red coat, at which those Ei [...]des are offended; the child cries for his coat, but shee regarding his good, letteth him weep, but satisfieth him not. And the like of Enemies, wee think our selvs mightily wronged by them: But God finds it to fare with us, as it doth with the Oak, which gains by the maims and wounds given it, and thereupon spreadeth out thicker than before. Whence it is, God suffers them to live, and domineer, as some Countries suffer Ravens, enacting Laws to prohibit the killing of them; th [...]t they may devour the Carrions, which else would corrupt the air. And so in all o [...]her trials: for, bee the root of this tree never so bitter, yet the fruit is pleasant. Well may wee catch a maim as Iacob did, but such a blessing come withall, that wee would not (if wise) bee without it. Say it bee a sore and fiery citall, yet better this fire to purge us, than Hell fire to burn us. But all the skill is in making men see this; wherefore hee that opened the eyes of Paul, open ours.

But furthermore, as not to bee afflicted, argues an absolute defect of goodness; so if our troubles bee light and few, it is because wee are weak and tender▪ for therefore God imposeth no more upon us, because hee [...] wee can bear no mo [...]e▪ The Physitian will not suffer a milke-so [...] to see his vein opened, but makes him wink or look another way: The Master giveth not to his sick servant strong meats, as hee doth to the rest, but more dainty [...]ar [...]; not because hee is worthier than the rest, but because hee is [...] and in greate [...] need. The skilfull Armour [...]r tryeth not an ordinary[Page]Peece with musket-shot. The wise Lapidary brings not his softer stones to the Stithy.

So that freedom from affliction is not a signe of potency, but of impotency. Wherefore, when I am stronger, I will look for more; when I am a vessell fit for this strong and new wine, I shall bee filled with it; but not before, Mark 2.22.

Indeed, the calling of God never leavs a man unchanged, nor does hee imploy any in his service, whom hee does not enable to the work hee sets them about. Will any make choyce of a weak Champion? no more will God: hee will either find us fit, or make us fit to discharge the place hee puts us in; as when hee called Saul to bee a King, hee gave him a Kings heart, 1 Sam. 10.9 And when hee called the Apostles to that function, hee gave them gifts answerable; so when hee calls any to suffer for him, bee it Martyrdom; hee giveth them the courage of Martyrs, as the times of Queen Mary, witness. But yet for the most part hee [...]rains us up by degrees; (as we eat diverse things by morsels, and easily digest them; which if we should eat whole, would choak us) and doth not make us fit to undergo great matters on a suddain. Wee must learn to fence in the School, before wee fight in the Field; and with wooden weapons men learn to fight at the sharp; wee must encounter with some beasts or other, (I mean unreasonable men) before wee fight with that fearfull Goliah, death. And indeed, if wee do not learn to give entertainment to smaller crosses, the harbingers, messengers and servants of death; how shall wee bee able to entertain the Lord and Master, when hee cometh? Wherefore, as Iehoram said to Iehu, when hee marched furiously; Comest thou peaceably? As if hee should say, if thou comest peaceably, march as furiously as thou wilt [...] so let us say unto God, provided, thy afflictions and chastisements bee directed to us as messengers of peace, and love; let them march towards us as furiously as thou pleasest, but in any case, let us not bee without correction: for as Mariners at Sea, find, that of all sto [...]ms, a Calme is the greatest; so wee; that, to bee exempt from misery, is the most miserable condition of all other.

Object. But thou fearest that G [...]d hath not pardoned thy sins, and this makes him so severe against thee.

Answ. Many time [...] after the remission of the sin, his very chastisements are deadly; as is cleer by Davids example: and Lots, who had a sharp misery clap on the heels of a sweet mercy: for hee that was so beloved of God, that hee saved a whole City, could not save his own Spouse.

When God delivers us from destruction, hee doth not secure us from [...] affliction. Grace was never given us for a Target against externall evills ▪ Though wee bee not condemned with the world, yet wee may bee chastened in the world. Neither the truth nor strength of Iobs faith could secure him from the outward and bodily vexations of Satan, against the inward and spirituall, they could, and did prevail: so no repentance can assure us that wee shall not smart with outward affliction: that can prevent the eternall displeasure of God; but still it may bee necessary, and good, wee [Page] should bee corrected: our care and suit must bee, that the evills which shall not bee averted, may bee sanctified.

CHAP. 38. That Christ and all the Saints are our Partners, and partakers with us in the Cross; yea, our sufferings are nothing in comparison of theirs.

4 WEe shall bear the Cross with more patience and comfort, if wee consider that Christ and all the Saints are our partners, and partakers therein; yea, thy sufferings are nothing in comparison of what others have suffered before thee. Look upon righteous Abel, thou shalt see his elder brother Cain had dominion and rule over him by Gods appointment, Gen. 4.7. Yea, in the next ver. thou shalt see him slain by his brother: After him look upon Noah, a most calamitous person as ever lived, as the Chronologer computes him: as for Lot, hee had his righteous soul vexed from day to day. Look upon Iob. thou shalt see that miseries do not stay for a mannerly succession to each other, but in a rude importunity throng in at once, to take away his children; substance, friends, credi [...], health, peace of conscience, &c. leaving him nothing but his wife, whom the Devill spared on purpose to vex him, as the Fathers think: so that in his own apprehension, God was his mortall enemy; as hear how in the bitterness of his soul hee complains of his Maker, saying, Hee teareth mee in his wrath, hee hateth mee, and gnasheth upon mee with his teeth, he hath broken mee asunder, taken mee by the neck, and shaken mee to pieces, and set mee up for his mark: his Archers compass mee round about, he cleaveth my reins asunder, and doth not spare to pour out my gall upon the ground, he breaketh me with breach upon breach, and runneth upon me like a Giant, Iob 16. Now when so much was uttered, even by a none-such for his patience; what may we think he did feel, and indure? Look upon Abraham, thou shalt see him forced to forsake his Countrey, and Fathers house, to go to a place he knew not, to men that knew not him; and after his many removes, he meets with a famine, and so is forced into Aegypt, which indeed gave relief to him, when Canaan could not; shewing, that in outward things, Gods enemies may fare better than his friends: yet he goes not without great fear of his life, which made it but a dear purchase; then he is forced to part from his brother Lot, by reason of strife and debate among their Heardsmen ▪ after that; Lot is taken prisoner, and he is constrained to wage Warre with four Kings at once, to rescue his Brother; then Sarah his wife is barren, and he must go childlesse, untill (in reason) he is [...]ast hope: when he hath a Son, it must not onely die▪ [...] himself must slay him. Now if that bosom wherein we all look to rest, was assaulted with so many sore trials, and so diverse difficulties, is it likely we should escape? Look upon Iacob, you shall see Esau strive with him in the wombe, that no time might be lost; after that you shall see him [...]lie for his life from a cruel Brother, to a cruel Uncle; with a [...] goes hee over Iordan, alone, doubtful, and comfortlesse; not like the son of Isaac. [Page] In the way he hath no bed, but the cold earth; no pillow, but the hard stones; no sheet, but the moist ai [...]; no Canopy, but the wide Heaven: at last he is come far to finde out an hard friend, and of a Nephew becomes a servant; after the service of an hard Apprenticeship, hath earned her whom he loved; his wife is changed, and he is not onely disappointed of his hopes; but forced to marry another against his will, and now he must begin another Apprenticeship, and a new hope, where he made account of [...]ruition: all which fourteen years he was consumed with heat in the day, with frost in the night: when he hath her whom he loves, she is barren: at last, being grown rich, chiefly in wives and children, accounting his charge, his wealth, he returns to his Fathers house, but with what comfort? Behold, Laban follows him with one troop, Esau meets him with another [...] both, with hostile intentions: not long after, Rachel, the comfort of his life, dieth; his children, the staffe of his age, wound his soul to death [...] proves incestuous, Iudah adulterous, Dina is ravished, Simeon and [...] are murtherous, Er and Onan are stricken dead, Ioseph is lost, Simeon imprisoned, Benjamin (his right hand) endangered, Himself driven by famine in his old age, to die among the Aegyptians; a people that held it abomination to eat with him: And yet before he was born, it was, Iacob have I loved, and before any of this befell him, God said unto him▪ Bee not afraid, I am with thee, and will do thee good, Gen. 28.15. And did so, even by these crosses, for that's my good (saith the Proverb) that doth me good. Now what Son of Israel can hope for any good daies, when he hears his Fathers were so evill? It is enough for us, if when we are dead, we can rest with him in the Land of Promise. Again, hear what David saith of himself▪ Thy arrows s [...]ck fast in me, and thy hand presseth me sore, Psal. 38.2. And see what cause he had so to say; what were these Arrows? To let passe those many that Saul shot at him, which were sharp and keen enough: and those other of Doeg, when he slew fourscore and five of the Priests, and the whole City of Nob, both man and woman, child and suckling, for shewing him kindness: Likewise Shim [...]i [...] carriage towards him; also his distresse at Ziglag, and those seventy thousand which perished by the Pestilence, upon his numbering the people, and the like. First, Nathan tells him from the Lord, that the sword should never depart from his house [...] and that he would raise up evill against him out of his own l [...]ins: here were as many Arrows as words. Again, the child which he had by Bathsheba was no sooner born, but it died, there was another Arrow: Tama [...] his daughter being marriageable, was deslowred by his own Son Amnon: there was two mo [...]e: Amnon himself, being in drink, was kill'd by Absalom at a Feast; there was another: This Absalom proves rebellious, and riseth in A [...]ms against his own Father, & makes him fly beyond Iordan, there was one more: He lieth with his Fathers Concubines in the sight of all Israel, there was another: And how much do you think, did these Arrows wound the Kings heart, and [...]ierce his very soul? Lastly, lock upon Lazarus, though Christs bosome f [...]iend? Ion. 11. thou shalt see him labour under a mortal disease, [Page]&c. though many soul [...] were gained to the Gospel, and cured by his being sick: Si amatur (saith Saint A [...]in) quomod [...] infirmatur.

Thus it were easie to shew the like of Ioseph, Ieremy, Daniel, Iohn Baptist, Peter, Paul, and all the generation of Gods Children, and servants ▪ For as the Apostle giveth a generall testimony of all the Saints in the Old Testament; saying, That some endured the violence of fire, some were [...], others were tried by mockings and scourgings, bonds and imprsonments; some stoned, some hewen in sunder, some slain with the sword, some wandred up and down in Sheep-skins, and Goat-skins, being destitute, afflicted, and tormented; some forced to wander in Wildernesses, and Mountains, and hide themselvs in Dens, and Caves of the earth, being such as the world was [...]ot worthy of, Heb. 11. So Ecclesiasticall History gives the like generall testimony of all the Saints in the New Testament, and succeeding ages; fo [...] we read that of all the Apostles, none dyed a naturall death save onely Saint Iohn, and hee also was banished by Domitian to Pathmos: and at another time, thrust into a Tun of seething Oil at Rome; [...] Tertullian, and Saint Ierome do report. As for other beleevers, there was such a multitude of them suffered Martyrdom for professing the Gospel; whereof some were stoned ▪ som crucified, som beheaded, some thrust through with spears, some burnt with fire, and the like; (for wee read of twenty nine severall deaths they were put unto) that Ecclesiasticall History makes mention of, two thousand which suffered the same day with Nicanor. And after that, in the time of the Ten persecutions, were such an innumerable company of innocent Christians put to death, and tormented; that Saint Ierome, in his Epistle to Chromatius and Heliodorus, saith, There was not one day in the whole year, unto which the number of five thousand M [...]rtyrs might not bee asc [...]ibed▪ except onely the first day of Ianuary, who were put to the most exquisite deaths and torments, that ever the wit or malice, of Men or Devills c [...]uld invent to inflict upon them. Since which time, the Turke and the Pope have acted their parts in shedding the blood of the Saints, as well as the Iews and Roman Empeours, as appears in the Book of Acts and Monuments, and Rev. 17. where the holy Ghost hath foretold, that the Whore of Babylon should fight with the Lambe, and they that are on his side, called, and chosen, and saithfull, untill shee were even drunk with the blood of the Saints, and with the blood of the Martyrs of Iesus; which in part was fulfilled in England, under the Raign of Queen Mary: when in one year a Hundred seventy six persons of quality were burnt for Religion, with many of the common sort, and in France, where before these late bloody Massacr [...], there were two Hundred Thousand which suffered Martyrdom, about Transubstantiation. And it is well known, that our Saviour Christs whole life, even from his Crad [...] to his Grave, was nothing else but a continued act of suffering; yea, hee was the person, upon whom, as upon one Center, all our sorrows met: Hee that had all, possessed nothing, except the punishment due to our sins, which lay so heavy upon him for satisfaction; th [...] it pressed his soul as it were to the nethermost [...]ll, and made him cry [...] [Page] in the anguish of his spirit, My God, My God, why hast thou forsaken mee? So that there is nothing befalls [...]s, b [...] hath befaine our betters before us: and to bee free from crosses and affl [...]tion [...], is the priviledge onely of the Church triumphant. For, qui non est Crucianus, non est Christianus, saith Luther: there is not a Christian, that carries not his Cross. It is onely Heaven, that is above all windes, storms and tempests: Nor hath God (saith Bernard) cast man out of Paradice; for him to think to find out another Paradice in this world.

Now the way not to repine at those above us, is to look at those below us; we seldom or never see any man served with simple favours. It is not for every one to have his soul suck'd out of his mouth with a kiss, as the Iews tell of Moses.

It is a great word that Zazomen speak of Apollonius, that hee never asked any thing of God in all his life, that hee obtained not. This is not our Paradi [...]e, but our Purgatory; not a place of pleasure but a Pilgrimage; not a Triumph, but a Warfare: Wee cannot say of this world as Tully reports of Sir acuse in Sicily, and others of Rhodes, that not one day passeth in which the Sunshines not cl [...]a [...]ly on them. Yea, wee shink hee speeds well, that lives as it were, under a perpetuall Equinoctiall, having night and day equall, good and ill success in the same measure: for these compositions make both our crosses tolerable, and our blessings wholesom Wee that know not the afflictions of others, call our own the heaviest; every small current is a torrent, every brook, a River; every River a Sea: wee make our selves more miserable than wee need, than wee should, by looking upon our miseries in a multiplying glass; wee measure the length of time, by the sharpness of our afflictions, and so make minutes seem hours, and days months. If wee bee sick, and the Physician promises to visit us tomorrow with his best relief; with what a tedious longing do wee expect his presence? Our imagination makes every day of our sorrows appear like Ioshua's day, when the Sun stood still in Gibeon. The Summer of our delights is too short: but the Winter of our affliction goes slowly off. Wee are so sensible of a present distress, and so ingratefull for savours past, that wee remember not many years health so much, as one days sickness: it is true, former meals do not relieve our present hunger, but his cottage of ours ruins straight, if it be not new daubed every day, new repaired. What then? shall to-days Ague, make us forget yesterdays health? and all Gods former favours? if hee do not answer us in every thing; shall wee take pleasure in nothing? Shall wee slight all his blessings, because in one thing hee c [...]osseth us, whereas his least mercy is beyond our best merit? But if wee think of our deliverance from the fire of Hell; [...]his is cause enough to make us both p [...]tient and thankfull; though the trifles we [...] delight in bee taken from us. Lord take away what thou pleasest for thy glory and my good, so long as thou savest mee from the fire of Hell, and thy everlasting wrath. Neither is there a better remedy for impatience, than to cast up our receipts, and to compare them with ou [...] deserving [...] if thou lookest upon thy suffering [...], thou shalt find them far easier than thy sins have [Page] deserved; nothing to what thy fellow Saints, and Christ, thy elder brother hath suffered before thee: at a Lyons den, or a fiery furnace, not to turn t [...]ile, were a commendation worthy a Crown: do but compare thy own estate with theirs, and thou shalt find cause to bee thankfull that thou art above any, rather than of envy or malice, that any is above thee, to domineer and insult over thee. Yea, compare thine own estate with thine enemies, thou shalt see yet greater cause to bee thankfull; for if these temporary dolors which God afflicts his people with, are so grievous to thee; how shall thine and Gods enemies (though they suggest to themselvs that God is all mercy, as if hee wanted the other hand of his justice) endure that devouring fire, that everlasting burning? Isa. 33.14. Psal. 68.21. Doth he make bloody wayls on the backs of his Children? and shall bastards escape? doth hee deal thus with his Sons; what will hee do with his Slaves? cannot all the obedience of his beloved ones bear out one sin against God, as wee see in Moses, David, Zachary, &c. Where will they appear that do evill, onely evill, and that continually? The meditation whereof may bee of some use to thee: Thales beeing asked how adversity might best bee born? answered, By seeing our Enemies in worse estate than our selves.

CHAP. 39. That the more wee suffer here (so it bee for righteousness sake) the greater our reward shall be heareafter.

5 FI [...]thly, wee shall bear the Cross with more patience and comfort; if, with Moses, wee shall have respect unto the recompence of reward, which is promised to all that (notwithstanding what they shall suffer) persevere in well doing. Great are our tryals, but salvation in heaven will one day make amends, when we shall have all tears wiped from our eyes, when wee shall cease to grieve, cease to sorrow, cease to suffer, cease to sin; when God shall turn all the water of our tears, into the wine of endless comfort; Yea, when our reward shall bee so much the more joyous, by how much more the course of our life hath been grievous.

First, see what promises are made to suffering; Blessed are they which mourn, saith our Saviour, for they shall bee comforted, Matth. 5.4. Blessed are they which suffer persecution for righteousness, for theirs is the Kingdom of heaven, ver. 10. They that suffer here for well-doing, shall bee Crowned hereafter for well-suffering. Blessed shall you bee when men revile you, and persecute you, and say all manner of evill against you for my sake, fasly. Rejoice and be glad, for great is your reward in heaven, ver. 11.12. And nothing wee suffer here, can bee compared either with those woes wee have deserved in Hell, or those joyes wee are reserved to in Heaven.

When Ma [...]cus Marcellus, who was the first that saw the back of Hanniball in the field, was asked how hee durst enter into battaile with him▪ hee answered, I am a Romane born, and a Souldier, and by him I shall make my [...]own everlasting: How much more should the hope of life immortall, w [...]ch is the life of our lives mortall, whet our sorti [...]ude, and encourage us in [Page] the Christian warfare? And so it hath done with thousands: Origen was so earnest to suffer with his Father, when hee was but sixteen years of age, that if his Mother had not kept his cloaths from him, hee would have run to the place where his Father suffered; to profess himself a Christian, and to have suffered with him: which was a common thing with the Martyrs, making all hast, lest they should miss of that noble entertainment.

Yea, it hath not onely been common for men in a bravado, to encounter death for a small fl [...]sh of honour; but you shall see a hired servant venture his life for his new master, that will scarce pay him his wages at the years end: And can wee suffer too much for our Lord and Master? who giveth every one that serveth him, not Fields and Vineyards as Saul pretended, 1 Sam. 22. Nor Towns and Cities, as Cicero is pleased to boast of Caesar: but even an hundred-fold more than wee part withall in this life, and eternall mansions in Heaven, Iohn 14▪ 2. Therefore Bazil, when hee was offered money and preferments to tempt him, answered: Can you give me money that can last for ever? and glory that may eternally flourish? And certainly nothing can bee too much to endure, for those pleasures which endure forever. Yea, if the love of gain makes the Merchant refuse no adventures of Sea: if the sweetness of honey makes the Bears break in upon th hives, contemning the stings; Who would not get heaven at any rate, at any cost or trouble whatsoever? But to go on, Behold, saith God, it shall come to pass, that the Devill shall cast some of you into prison, that yee may bee tried; and yee shall have tribulation ten days, yet fear none of those things which thou shalt suffer. For be but thou faithfull unto death, and I will give thee the Crown of life, Rev. 2.10. And again, Blessed is the man that endureth temtatation; for when hee is tried hee shall receive the Crown of life, Jam. 1. ve [...]. 12. A Crown without cares, without rivals, without envy, without end.

Now if you consider it,

The gain with hardness makes it far less hard▪

The danger's great, but so is the reward.

The sight of glory future, mitigate; the sence of misery present: For if Iacob thought not his service tedious, because his beloved Rachell was in his eye; what can be thought grievous to him, that hath Heaven in his eye? Adrianus seeing the Martyrs suffer such grievous things: hee asked why they would endure such misery, when they might (by retracting) free themselvs? to which one of them aleadged that text, Eye hath not seen, nor ear heard, &c. the nameing whereof, and seeing them suffer so cheerfully, did so convert him; that, afterwards hee became a Martyr too.

Lastly (not to enlarge my self, as I might in promises of reward) Whosoever shall forsake Houses, or Brethren, or Sisters, or Father, or Mother, or Wife, or Children, or Lands, for my name sake; he shall receive an hundred-fold more, and shall inherit everlasting life Matth. 19.29. This is [...] treasure [Page] worthy our hearts, a purchase worth our lives. Wherefore, eye not the stream thou wadest through, but the firm Land thou tendest to.

And indeed, who is there that shall hear these promises, and compare the seed-time with the Harvest; look up from the root to the fruit, consider the recompence of the reward: and will not choose rather to suffer adversity with the people of God, than to enjoy the pleasure of sin for a season, Heb. 11.25. Who will not bee willing to suffer with Christ, that hee may also reign with him? 2 Tim. 2.12. Who will not suffer these light afflictions which are but for a moment, when they cause unto us a far more excellent end eternall weight of glory? 2. Cor. 4.16.17. Was Lazarus for a time extream miserable? hee is now in Abrahams bosom. Yea, blessed Lazarus, thy sores and sorrows soon ceased, but thy joies are everlasting. Now mee thinks if thou but considerest that thy pain will shortly pass, but thy joies shall never pass away; it should prove a notable soveraign Cordiall to strengthen thee; not onely against reproaches which attend thy profession, but even against fire and faggot. Who would not bee a Philpo [...] for a month, or a Lazarus for a day, o [...] a Stephen for an hour, that he might be in Abrahams bosome for ever? nothing can bee too much to endure, for those pleasures which endure for ever.

It is true, If in this life onely wee had hope in Christ, we were of all men the most miserable, as the Apostle speaks, 1 Cor. 15.19. But thou must consider, that as this life is our Hell, and the wickeds Heaven, Ioh. 16.20. So the next life shall bee their Hell, and our Heaven, ver. [...]1.33. Prov. 16.4. As Dives was in Abrahams bosome, when Lazarus was in torments; so Lazarus was in Abrahams bosome, when Dives was in torments, Luk. 16. ver. 23.25. And herein wee fare no worse, than Cstrist; Did not his Spirit pass from the Cross, into Paradice? Did not hee first descend into He [...]l, and then had his ascension? Suppose thy sufferings bee great, what then? Assure thy s [...]lf, that every pang is a prevention of the pains of Hell, and every respite, an earnest of Heavens rest; and how many stripes dost thou esteem Heaven worth? It is true, flesh and blood is so sensual, that it feels a little pain in the finger, a great deal more than the health of the whole body. But let us better consider on it, and behold at once the whole state of a Christian, wee shall see his peace exceed his pain; yea, wee shall see both the torments present, and the glory following. Hope makes absent joies, present; wants, plenitudes; and beguiles calamity; as good company does, the way. The poor traveller, in thinking of his Inne, goes on more cheerfully, and the bond man, in calling to mind the year of Iubilee. When the Apprentice calls to mind that his years of covenant will now shortly expire, and then hee shall have his freedom confirmed; the very remembrance thereof maketh many labour some works seem more light, and less grievous unto him: neither doth hee afterwards repent it. Did it ever repent Iacob, when hee came to inherit his Fathers blessing, that hee had indured a long exile, and tedious bondage? Or Ioseph, when hee w [...]s once made Ruler in Egypt, that he had formerly been sold thither, and there imprisoned? and hee had never been a Courtier, if he had not first been a [Page] prisoner: Or did it repent the Israelites when they came to inherit the Land of promise, that they had formerly been forty years passing through a forlorn wilderness. Or which of Gods servants did ever repent that they had passed the apprentiship of their service here, and were now gon to be made free in glory? If so, let us do and suffer cheerfully, patiently, couragiously, what God imposeth upon us: knowing that after wee have swet and smarted but six days at the utmost, then cometh our Sabbath of eternal rest, which will make a mends for all; knowing that death ends our misery, and begins our glory, and a few groans are well bestowed for a Preface to an immortall joy. Let then our eyes bee continually on the joys which follow, and not on the pain which is present; the pain neglected and unregarded cannot bee very discomfortable.

But that there is reward promised to those which suffer in Christs cause, is not all, for our reward shall bee answerable to our sufferings: the greater our sufferings are here, the greater shall our reward bee hereafter▪ Matth. 16.27. The deluge of calamities may assault us, but they shall exalt us. By our crosses sanctified, weight is added to our Crown of Bliss, for according to the measure of our afflictions, God weigheth unto us of his graces, that wee may bee able to bear them, and according to the measure of our graces, hee proportioneth our glory, and future happiness. Suffering for the Gospell is no inferiour good work, and every one shall bee rewarded, though not for, yet according to his works, Psal. 62.12. Rom. 2.6. Rev 22. ver. 12. The Apostles tell Christ, wee have left all and followed thee, Matth. 19.27. Christ tels them, when I sit on my Throne, yee shall sit on Thrones with mee, ver. 28. They that turn many unto righteousness, shall shine as the stars in the Kingdom of heaven, Dan. 12.3. And they that suffer Martyrdom, shall bee cloathed with long white Robes, and have Palms in their hands, Rev. 6.9.11. Now, there bee three sorts of Martyrs, Re & intentione; intentione, non re; re, non intentione: in both deed and intention, as was Saint Steven; in intention, not deed, as was Saint Iohn; in deed, not in intention, as were the innocents. But, where the conflict is more hard, the conquest obtained shall be more glorious: for as Chrysostom speaks, According to the tribulations laid upon, and born by us; shall our retribution of glory be proportioned. And persecutors (saith Bernard) are but our Fathers Gold-smiths: working, to add pearls to the Crowns of the Saints.

Yea, ever where more work is done, there more wages is given; and when the sight, or conflict is sharper, and the victory harder, the glory of the triumph is greater, and the Crown of reward more glorious. Whence it was that those Saints in the Old Testament, which were racked and tortured, would not be delivered, or accept of their enemies fair offers, to the end they might receive a bet [...]er resurrection, and a more glorious reward; Heb. 11.35. Neither would we wish our work easier; or our burthen lighter, if we looked up to [...]he recompence of reward: for it may bee well applied here, which was misapplied in the triall of that holy man Ioh, We do not serve God for nothing. Though we must [...] him meerly for [Page] reward, as hirelings, nor for fear as servants; but as children, for love.

O that (when we suffer most) we would but meditate and look upon, with the eie of faith, the fulnesse of those joies, and sweetnesse of those pleasures, which (having once finished our course) we shall enjoy at Gods right hand for evermore: Psal. 16.11. being such as eie hath not seen, nor ear heard, neither hath entered into the heart of man to conceive: 1 Cor. 2.9. For certainly the remembrance thereof, would even raise up our souls from our selves, and make us contemne and sleight what ever our enemies could do; as it did our fore-fathers: much more to sleight reproaches, which are such bug-bears to a great many. And no marvel, if that which hath made so many contemne fire and faggot, make us contemne the blasts of mens breath.

But I hope enough hath been said, in shewing that our enemies in stead of robbing, inrich us; and in lieu of hurting, pleasure us; sith they greaten our graces, and augment our glory; sith if the conflict be more sha [...]p, the Crown will be more glorious. Wherefore if our trials be small, let us bear them with patience, which makes even great burthens easie; if they bee great and grievous, let us bear them patiently too; since great is the weight of glory that ensueth them: whereas no suffering, no reward; yea, if wee be not chastned here, we shall be condemned h [...]reafter, 1 Cor. 11.32. And whether had you rather rejoice for one sit, or alwaies? you would do both, which may not be; you would be both Dives and Lazarus, have happinesse bo [...]h here and hereafter: pardon me, it is a fond covetousnesse, [...] idle singularity to affect it: What, that you alone may fare better than all Gods Saints? That God should strow Carpets for your feet onely, to walk unto your Heaven; and make that way smooth for you, which all Patriarchs, Prophets, Evangelists, Confessers, and Christ himself have found rugged, and bloody? Away with this self-love, and come down you ambitious sons of Zebedee; and ere you think of sitting near the Throne, be contented to be called unto the Cup. Now is your [...]: Let your Saviour see how much of his bitter petion you can pledge; then shall you see how much of his glory he can afford you. In all Feasts, the coursest meats are tasted first: be content to drink of his Vineger and Gall, and after you shall drink new wine with him in his Kingdome. Besides, without some kinde of suffering, how shall your sincerity be approved? Even nature is [...] and cheerful whiles it prospereth, but let God withdraw his hand; no sight, no trust: The mother of Micha, while her wealth lasteth, can dedicate a good part of her silver to the Lord, but now she hath lost it, shee falls a cu [...]sing, Iudg. 17.1, 2, 3. Cataline, whiles poor, had many seeming [...], but having feathered his nest, you could hardly say, whether he was most lavish of his money, or of his modesty. But to be equally good in a prospe [...]ous, and adverse condition, deservs praise: When our resolution and practice is like that Maids in Plutarch, who being set in the Market to be sold, when a Chapman askt her, Wilt thou be faithful, if I buy thee? said; Yea, that I will, though you do not buy me.

Wee all are [...] weary of receiving, soon weary of att [...]nding; we are [Page] ready to shrink from Christ, so soon as our profits or pleasures shrink from us: But if with the Needle of the Compasse, in the midst of tempestuous weather, we remain alwaies unmoveable, and staied upon one point; it is a signe the Loadstone of the Gospel hath changed our hearts; and we are governed by Christ, as the Needle is by the North-Pole. Wherefore if God should not frame ou [...]ward things to thy minde, do thou frame thy mind to endure with patience and comfort what he sends; and this will be an Odour smelling sweet, a Sacrifice acceptable and pleasant to God: yea, herein thou shalt approve thy self with David, a man after God's own heart; and [...]ou know, that as David was unto God according to his heart, so was God unto David according to his.

CHAP. 40. Application of the former grounds.

ANd so you have the residue of the grounds of comfort, it remains that I should apply them: For this Doctrine, though it be better understood then practised, as Cassandra was better known than trusted: yet being both known, applied, and duly trusted to, will (like the Sun) not onely delight our understandings with its contemplation, but also warm and quicken our affections. Wherefore, is there any weak Christian so white-liver'd with Nicodemus, that the reproaches and Persecutions which attend his profession, make him ashamed of Christ, or cause him to think that it is in vain to serve the Lord: whereby he is frighted out of the narrow way that leadeth to life? Let him draw near, for I chiefly direct my speech unto him: Are afflictions and persecutions so necessary and profitable, as hath been shewed? Doth not God onely gain glory by our suffe [...]ings? but do they also bring us to repentance, and amendment of life? stir us up to praier, wean us from the love of the world, keep us alwaies prepared for our enemies assaults, discover whether we are sincere or no, make us humble, improve all Christian graces in us? Is God more specially present with us in afflictions? Cannot our enemies diminish one hair of our heads, without God's special leave and appointment? Hath he promised that we shall not be tempted above our strength? Are these stripes the chiefest tokens and pledges of God's love and adoption? Were none of his children ever exempted from the like? And lastly, shall our momentany sufferings be rewarded with everlasting glory? Yea, shall our glory be increased, as our sufferings have been more? Then let them serve as so many restoratives to thy fainting spirit; yea, Lift up thy hands which hang down, and strengthen thy weak knees, Heb. 12.12. For, I suppose thy fainting and drooping is from fear, and thy fear from doubting, and thy doubting from unbelief, and thine unbelief chiefly from ignorance of these things: and whence is thine ignorance of these, but this? Thou hast never been conversant in the book of God; or if thou hast, thou didst never seriously ponder these Scriptures which have formerly been rehearsed: for hadst thou seriously considered them, thou wouldst not have dared to make that an occasion of grief and prejudic [...], [Page] which the Spirit of God maketh the greatest cause of joy and confirmation that can be. For, what can be spoken more expresse, direct, and significant? What demonstrations can be given more sollid? What Fortifications or Bulwarks so strong and safe against the affronts of Satan, and the World? Thou saiest thou art persecuted for well-doing, and therefore thinkest it a strange thing. God saith it is, and ever hath been common to all his children ▪ not Christ himself excepted.

Take notice of these things, (for it is the God of all truth and blessednesse that speaks them) and apply them to thy self, as if they were particularly spoken to thee by name; even as when twenty be in a room, where is a fair well-drawn picture; every one thinks the picture looks upon him ▪ and have not more modestie or manners (in leaving those dishes for thy letters) than will do thee good. Be not like a Monkey which looking in a glasse, thinks he sees another Monkeys face ▪ and not his own: And know withall, that it is no small sin even to doubt, when we have God's command and warrant to secure us.

Thou thinkest thy self miserable; God saith, thou art blessed: Thou saiest, thou art hated of the world; God saith, thou art beloved of Christ; who hath chosen thee out of the world: Thou thinkest it a shame to be reproached; God saith, It is thy glory: Thou grievest at it; God saith, thou hast great cause to rejoice; for it sheweth thee to be born of God, thine enemies to be the seed of the Serpent. Thou saiest, that all things go crosse with thee; God saith, That all things shall work together for the best; it may be the increase of thy temporal happinesse: however, that it shall bee for the improvement of thy graces here, for the advancement of thy glory hereafter. Thou thinkest it a sign of displeasure; God saith, it is to thy Enemies, a token of perdition, but to thee, of salvation: Thou thinkest thy self near forsaken; God saith, The spirit of glory, and of God, resteth upon thee: Thou saiest, thou shalt one day perish; God saith, that neither things present, nor things to come, shall ever be able to separate thee from the love of God, which is in Christ Iesus our Lord. Thou thinkest the Lord doth not hear thee, because he doth not presently answer thee in the things that thou requirest: I tell thee, it were ill for the best of us, if we were permitted to be our own choosers: Let Peter have his desire, and his Master shall not die; so Peter himself, and the whole world had been lost. In unfit supplications we are most heard, when we are repelled: our God often times doth answer our praiers with merciful denials, and most blesseth us in crossing our desires. We may ask either bad things to a good purpose; or, good things to a bad purpose; or, good things to a good purpose, but in an ill season. Now, if we ask what is either unfit to receive, or unlawful to beg, it is a great favour of our God to be denied: granting is not alwaies the effect of love; if so, then had Paul been lesse loved then Satan: Satan begg'd but once, and had his paier granted, concerning Iob: S. Paul begg'd thrice that he might not be buffeted, yet was denied: Satan beg'd his shame; who envied his successe? Saint Paul that freedom from temptation, which would have been worse bad then wanted: yea, if granting [Page] were alwaies an effect of love; then was our blessed Saviour lesse loved than Satan; for the Lord would not let the Cup of his Passion passe from him upon his earnest praier, which he made as he was Man. But you must know, that denials in some cases are better than grants: the Lord will not take away the body of sin from us upon our earnest praiers, yet he granteth us that which is equivalent; viz. Grace to subdue our corruptions; and withall takes away the occasion of pride, which is better: for certainly he is more supported of God, that hath grace given him to conquer a temptation; as had the Martyrs, in being able to suffer those tortures; than another who is excused to fight.

Again, we must not measure God's hearing of our suit, by his present answer; or his present answer by our own sense: touching the first, Zachary a long time failed of a Son for all his Praier; but when he had even forgot that Praier, he had a Son; the Angel brings him good news, Luk. 1.13. Thy Praier is beard: When did he make this Praier? Nor lately; for then he was grown old, and had given over all hope of a child: so that his request was past over many years, and no answer given.

The like example we have in Hannah, who powring out her soul before the Lord, in the trouble of her spirit; God did not immediately tell her by revelation that she should conceive a Son, but he gave her for the present, faith; which did work in her joy, and peace of conscience: for (saith the text) she looked no more sad; and when shee had waited his leisure a certain time, The Lord remembred her with a Son, 1 Sam. 1. There is nothing between God and thee, but time; prescribe not his wisdom, hasten not his mercie, now his grace is enough for you, his glory shall be more than enough hereafter. Tarry a little the Lords leisure, deliverance will come, peace will come, joy will come; thy tears are reserved, thine hunger shall be satisfied, thy sorrow shall be comforted: In the mean while to be patient in misery, makes misery no misery: while we consider that when a little brunt is once past, troubles will cease, but joies shall never cease.

Wherefore, let us never give over, but in our thoughts knit the beginning, progresse, and end together; and then shall we see our selves in Heaven, out of the reach of all our enemies.

2. To prove that wee are not to judge of Gods answering our praiers, by our own sence; I need but to instance the woman of Canaan, (as what can speed well, if the praier of faith from the knees of humility succeed not?) and yet behold, the further she goes, the worse she fares; her discouragement is doubled with her suit: It is not good (saith our Saviour) to take the childrens bread, and cast it to dogs; here was cold comfort: yet stay but a while, he clears up his brows, and speaks to her so comfortably, that 'twere able to secure any heart, to dispel any fears. O Saviour! how different are thy waies from ours, when even thy severity argues favour! The trial had not been so sharp, if thou hadst not found the faith so strong, if thou hadst not meant the issue so happie: It is no unusual thing for kindnesse [Page] to look sternly for the time, that it may indear it self more, when it lists to be discovered.

It was cold comfort that the Cripple heard from Peter and Iohn, when he begg'd of them an alms; Silver and gold have I none: but the next clause, rise up and walk, made amends for all. O God! we may not alwaies measure thy meaning by thy semblance; sometimes what thou most intendest, thou shewest least: In our afflictions thou turn'st thy back upon us, and hidest thy face from us, when thou most mindest our distresses. So Ionathan shot the arrows beyond David, when he meant them to him: So, Ioseph calls for Benjamin into bands, when his heart was bound to him in the strongest affection; so, the tender mother makes as if she would give away her crying child, whom she huges so much closer in her bosom. If thou passe by us whiles we are strugling with the tempest, we know it is not for want of mercie, thou can [...]st not neglect us: Oh let not us distrust thee! if thou comest, it is to relieve us; if thou staiest, it is to trie us; howsoever, thy purpose is to save us. Surely God will work alone, and man must not be of his counsel. Wherefore many times he deals with wicked men, as Eutrapilus sometimes did with his subjects; who when he was minded to do a poor man a mischief, would give him abundance of wealth; whereas contrarily his children find themselvs crost with a blessing. Possidonius tells us of Austin, that when there was wait laid for his life; through God's providence he mist his way; whereby his life was preserved, and his adversaries disappointed. As when Isabel Queen of England was to repasse from Zealand into her owne Kingdom, with an Army, in favor of her Son against her Husband, she had utterly been cast away, had she come unto the Port intended, being there expected by her enemies: but Providence, against her will, brought her to another place, where shee safely landed. Yea, this I have seen, two men striving for the way, one receiving a switch over the face, draws his Rapyer to kill the other; but by a providence, in making the offer, his saddle swaied to the horse-belly; whereby in all likelihood, the one was saved from killing, the other from hanging: for before he could make after him, he was rid a mile. And have not some been detained (by a violent storme) from coming home, whereby they have been exempt from feeling the down-full of their house? Sure I am the letting fall of my Glove in the dark, once proved a means of saving me from drowning; while another stepping before me, found the danger to his cost. And indeed, how infinitely should we intangle our selve [...], if we could sit down and obtain our wishes! Do we not-often wish that, which we after see would be our confusion; because we ignorantly follow the flesh, and blinded appetite, which looks on nothing but the shell and outside; whereas God respecteth the soul, and distributeth his savour for the good of that, and his glory? It is an argument of love in the Father, when he takes away the Childs knife, and gives him a book. Wee crie for riches, or liberty, or peace; they are knives to cut our fingers: [...]herefore God gives us his Word, the riches of verity, not of vanity: Hee gives us that glorious liberty to be the Sons of God, he gives us that peace [Page]which the world cannot give, nor take away, wherefore let the Christian understand, God his Physitian, Tribulation his physick; being afflicted under the medicine, thou criest, the Physitian hears thee, not according to thy will, but thy weal; thou canst not endure thy malady; and wilt thou not be patient of the remedy? No man would be more miserable, than he that should cull out his own waies: What a specious shew carried Midas his wish with it, and how did it pay him with ruine at last? Surely I have seen matters fall out so unexpectedly, that they have tutored me in all affairs, neither to despair, nor to presume; not to despair, for God can help mee; not to presume, for God can crosse me: One day made Marius Emperour, the next saw him rule, and the third he was slain of his Souldiers. Well then, if with Paul thou hast besought the Lord often, that thy present affliction might depart from thee, and canst not be heard in the thing which thou desirest; know that thou art heard in that which is more conducible to thy profit: and consequently rejoice more in that thy petition is denied, than if it had been granted. This was the use which Saint Paul made of Gods denial, and he knew what he did, though he had as much to boast, and rejoice of, as any one living: yet, saith he, of myself I will not rejoice, except it bee, of mine infirmities: that is, afflictions, reproaches, persecutions, inward temptations, fears, distrust, &c. But in these I will very gladly rejoice. Why? That the power of Christ may dwell in me: Note his reason, he had heard God say, that his power was made perfect through weaknesse, 2 Cor. 12.8, 9. Neither had he onely cause to rejoice in his infirmities, but all God's people have the same cause to rejoice; for, what the spirit of comfort speaks in this, and in all the former places reci [...]ed, do equally belong to thee for thy consolation, with all the regenerate; for whatsoever was written afore-time, was written for thy learning and mine, that wee through patience, and comfort of the Scriptures might have hope, Rom. 15.4. And accordingly, will a good hearer apply to himself whatsoever is written in the Word; for as the stomach sends the strength of the meat into every member of the body: so we should send to the eie, that which is spoken to the eie; and to the ear, that which is spoken to the ear; and to the tongue, that which is spoken to the tongue; and to the hand, that which is spoken to the hand; and so to the heart, and every faculty and member of soul and body: if we hear comfort, we should apply it to fear; if wee hear a promise, we should apply that to our distrust; if wee hear a threatning, we should apply that to our presumption; and so fill up the gap still where the Devil would enter. And indeed, had it not been for this Aqua coelestis, David had surely fainted in his affliction, Psal. 27. ver. 13. & 119.72. but this good Word from heaven fetch him again, when he was ready to sink ▪ and indeed, if Moses and the Prophets, the Evangelists and Apostles will not comfort us in this case, then as Abraham told Dives in another case, nothing will perswade, nor prevail. Believest thou the former Seriptures spoken by Christ, and his Apostles? I know that thou believest, with some mixture of unbelief; and art almost perswaded, not onely to do, but to suffer chearfully for well-doing. But why [Page] dost thou not altogether believe, that it is a blessed and happie thing thus to suffer? Mat. 5.10, 11, 12. That thou hast great cause to rejoice and be glad that thou art counted worthy to suffer shame for Christs name? Acts 5.41. Thou seest it is not for nothing that David acknowledgeth, It was good for him that he was afflicted, Psal. 119.71. that Iob blesseth the time that ever he was corrected, Iob 42. That Ieremy praied for correction as a good thing, Ier. 10.24. That a whole Church voted the same, Lam. 3.27. It is not for nothing that Christ saith, Blessed and happy are yee when men revile you, and persecute you: That Saint Iames saith, Count it exceeding joy, when yee fall into divers temptations, Iames 1.2. It is not for nothing that Saint Paul saith, I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in anguish, for Christ's sake, &c. 2 Cor. 12.10. That Peter and Iohn, when they were beaten and imprisoned, departed from the Council, rejoicing that they were counted worthy to suffer rebuke for Christs name, Act. 5.41. For, even bearing the Crosse with Christ, is as great a preserment in the Court of Heaven, as it is in an earthly Court for the Prince to take off his own Roab, and put it on the back of one of his servants; as you may perceive by the Lord's speech to Paul, Act. 9.15, 16. & 23. ver. 11. and our Saviour Christs words to his Apostles, Ast. 1.8. yea, to suffer for Christ (saith Father Latimer) is the greatest privilege that God gives in this world: and the story of Iob is a book-case to prove it: for did not God by him, as sometimes a Schoolmaster with his Pupill, who when he hath polished and perfected a good Scholar, brings him sorth, provokes adversaries to set upon him with hard questions, and takes a pride to see the fruit of his own labours. And in the warrs, to have the hottect and most dangerous services imposed upon them by their General, is accounted the greatest honour: neither will he confer the same upon any, but the stoutest and most valiant. This Rod of the Lord (like Ahasuerus his Scepter) is never stretcht forth toward any of his, but in great love and favour. It is like the kisse, which Cyrus, in Xenophon, gave to Chrysanthas, which was accounted a greater and more special savour, than the Cup of gold which he gave to Artabazus: Which being so, let us in this particular, imita [...]e the Muscovitish women, who will not think their husbands love them, unlesse they chastise them; and the Indians, who are ambitious to be burnt with them; and the Thracians, who are proud to wear their scarrs. Moses esteemed the reproach of Christ greater riches than all the treasures of Aegypt, Heb. 11.25, 26. And the Apostles esteemed it a grace, to be disgraced for him: and shall we grumble, or think much at it? No: in the greatest extremity of straights, let us acknowledge it a favour, and give him thanks: and so much the rather, for that it is more acceptable to God, to give him thanks once in adversity, then six hundred times in prosperity, as a grave Divine well observs: and indeed, it is the summe of all Religion to be thankfull to God in the midst of miseries.

True, it is hard for Iob, when the terrours of God fight against him, and the arrows of the Almighty stick so [...]ast in him, that the venome thereof hath drunk up his spirit, Iob 6.2, 3, 4. to think it a special favour and dignity, [Page] but so it was, being rightly considered. It was hard for Iosephs brethren to hear him speak roughly unto them, take them for spies, accuse them of theft, and commit them to prison, Gen. 42.30. and think, it is all out of love; much more hard for Simeon to bee cull'd out from the rest, and committed to ward, while his brethren are set at libertie, Vers. 24. and yet it was so; yea he loved him best, whom he seemed to favour least: yet, such is the infirmitie of our nature, that as weak eies are dazled with the light which should comfort them, so there is nothing more common with God's Children, than to be afflicted with the causes of their joy, and astonied with that which is intended for their confirmation. Even Manoah conceivs death in that vision of God, wherein alone his life and happinesse did consist: Iudg. 13.22. And the Shepherds, Luk. 2. who were sore afraid, when the Angel of the Lord came to bring them good tidings of great joy to all people▪ viz. their Saviours Birth, which was Christ the Lord, Vers. 9.10. But what hath been the answer of GOD alwaies to his children, in such their extasies, but his? Fear not, Gideon, Judg. 6.23. Fear not, Ioseph, Mat. 1.20. Fear not Zachary, Luk. 1.12, 13. Fear not Abraham, for I am thy shield, and thy exceeding great reward, Gen. 15.1. Fear not, Paul, for I am with thee, and no man shall lay hands on thee to do thee hurt, &c. Acts. 18.9, 10. the words are often repeated (as Pharaohs dreams were doubled) for the surenesse. Yea, to the end, that we should be fearlesse in all our sufferings, so long as we suffer not as evil doers, 1 Pet. 4.15. Fear not, as one well notes, is the first word in the Annunciation of Christs Conception; and the first word in the first Annunciation of his Birth: and the first word in the first Annuuntiation of his Resurrection, and almost the last words in his last exhortation, a little before his death, are, Let not your hearts be troubled, and be of good comfort, strengthening his followers, and sweetning his Crosse by diverse forcible reasons, Luke 21. Mark. 13. And the words of dying men have ever been most emphatical, most effectual. Nay, more than all this, if yet thou wilt not be comforted, look but Ioh. 16.20. and thou shalt have thy Saviour assure thee by a double bond:

His Word I say, Verily, verily, I say unto you.

His Oath I say, Verily, verily, I say unto you.

that though for the present you do fear, and sorrow, and weep, yet all shall be turned into joy, [...] that joy shal no man be able to take from you, v. 22.

And so much of the

Patience of the Womans seed.

Innocency of the Womans seed.

Felicity of the Womans seed.

If you will see the

Malice of the Serpents seed:

Subtilty of the Serpents seed:

Misery of the Serpents seed:

Read the three foregoing parts; viz.

The canse and cure of Ignorance Error. &c.

The cure of Misprision.

Characters of the kinds of preaching.

The last whereof, sold only by Iames Crump, in Little Bartholome [...] Well-yard.

A two-fold PRAYER for the Morning and for the Evening, as also another to be said at any time.

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Jer. 10.25.

Pour out thy fury upon them that know thee not, and upon the families that call not on thy name.

Psal. 145.18. Rom. 10.12.

The Lord is nigh and rich unto all that call upon him in truth.

Isa. 65.24.

Before they call I will answer, and whiles they are yet speaking I will hear.

Jer. 33.3.

Call unto me and I will answer thee, and shew thee great and mighty things, which thou knowest not.

1 Joh. 5.14.

If wee ask any thing according to his will, he heareth us.

Joh. 16.23. Mat. 21.22.

Whatsoever yee shall ask the Father in my Name, believing, he will give it you.

Psal. 55.17.

Evening and Morning, and at Noon will I pray.

A PRAYER for the Morning. O Lord prepare our hearts to Pray.

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O Most glorious LORD GOD, and in JESUS CHRIST our most merciful and loving Father; in whom wee live, and move, and have our being; in the multitude of thy mercies we desire to approach unto thee, from whom all good things do proceed; who knowest our necessities befo [...]e we ask, and our ignorance in asking. It is true, O Lord, if we should consider onely our own unworthiness, and how we have heretofore abused thy goodnesse and long-suffering towards us; wee might rather despair with Iudas, and like Adam run from thee, then dare to approach thy glorious presence. For we confesse, O Lord, to the shame and confusion of our own faces, that—

—as we brought a world of sinne into the World with us, and deserved to dye so soon as wee began to live; so ever since that thou hast spared us, we have done nothing but add sinne unto sinne, as thou hast added mercy to mercy: For we have been no lesse rebellious unto thee, then thou hast been beneficiall unto us. We do daily and hourely break all thy commandements, adding unto that our originall corruption which we were conceived and borne in, all manner of actuall transgressions, by sins of Omission, sins of Commission, sinnes of Ignorance, sinnes of Knowledg, sinnes against conscience; yea, sinnes of Presumption and Willfulness, and that in thought, word, and deed. We have sinned against thy Law, and against thy Gospel, against thy mercies, and against thy judgments, against the many warnings, and the abundance of meanes, afforded by thee to reclaime us, against the spirit of grace cotinually knocking at the doors of our hearts, with infinite checks and holy motions, [Page] Our eares have been alwaies open to the Tempter, shut unto thee; we have abused our eyes to wantonnesse, our mouthes to filthynesse, and our feet have been swift to all evill, slow to ought that is good.

And as wee have committed one sinne on the neck of another, so we have multiplyed, and many times repeated them, by filling often into the same wickednesse, whereby our sinnes are become for number, as the sands of the Sea, and as the Stars of Heaven.

Yet [...]

Yet most most merciful Father, being that thou hast given thy Son, and thy Son himself for the ransome of so many as shall truly repent, and unfainedly believ in him, who hath for our sakes fulfilled all righteousness; yea, suffered on the Crosse, and there made full satisfaction for the sins of all thine Elect.

And seeing thou hast appointed Praier, as one special means for the obtaining of thy grace, unto which thou hast annexed this comfortable promise, that where two or three be gathered together in thy Name, thou wilt be in the midst of them, and grant their requests; and since our Redeemer hath assured us, that [Page] whatsoever we shall ask thee in his name, thou wilt give it us:

We are emboldened to sue unto thee our God for grace, that we may be able to repent and believe.

Wherefore for thy promise sake, for thy Sons sake, and for thy great Names sake, we beseech thee send down thy holy Spirit into our souls, regenerate our hearts, change and purifie our natures, subdue our reason, rectifie our judgments, strengthen our wills, renew our affections, put a stop to our madding and straying fancies, beat down in us whatsoever stands in opposition to the Scepter of Jesus Christ; and enable us in some measure, both to withstand that which is evil, and perform that which is good and pleasing in thy sight.

Yea give us repentance never to be repented of, and possess our souls with such a dreadfull awe of thy Majesty, that we may fear as well to commit small sins as great ones considering that the least sin is mortall without our repentance, & thy mercy: as wel fear to sin-in secret as openly, since thereis nothing hid from thee: as well condemne our selves for evill thoughts as evill deeds, considering that the Law is spirituall, binding the heart no lesse then the hands; as well abstain from the occasions of sin, as sin it self; and consider that it is not enough, to abstain from evill, unlesse wee hate it also, and do the contrary good.

And now O Lord, since thou hast safely brought us to the beginning of this day, we beseech the to defend, and dierct us in the same: and as thou hast blest us in our lying down, and in our rising up, so protect & prosper us in our going forth, & in our coming home: shield and deliver us from the snares of the Hunter, who lieth in waite for our souls; and is continually labouring our everlasting destruction. And no lesse arm us against the allurements of the world, wherein we shall meet with many provocations, and temptations: and that we may not lead our selvs, nor be [Page] led into temtation; give us wisdome to beware of men, even of associating our selves with the vitious, like Ioseph: lest otherwise with David, we be drawn to dissemble: or with Peter, to deny thee: for sin is of a catching, and infectious quality: and our corrupt hearts are like tinder, which will kindle with the least spark: especially O Lord, keep us from yeelding to their solicitations, or following their customs, of drink [...]ing, swearing, slandering, and making the worst construction of things: of mocking, and scoffing at religion, or the religious: let not custome and example any whit prevail with us, without, or against thy written Word; lest we misse of the narrow way, which alone leadeth unto life: onely give us wisedome, and grace, to look upon thy Sons whole life: & see how he would speak, and do, before we speak or do anything, & then having thy word for our warrant, and thy glory for our aime; let no censures, nor flowts of any discourage us.

Finally, good Father we beseech thee, inable us so to walk in thy fear; that in mirth we be not vain, in knowledg we be not proud, in zeal we be not bitter; instruct us by thy Word direct us by thy Spirit, mollifie us by thy grace, humble us by thy, corrections, win us by thy benefits, reconcile our nature to thy wil; & teach us so to make profit of everything, that we may see thee in al things, & al things in thee.

And in these our prayers wee are not mindfull of our selves alone, but forasmuch as thou hast commanded us to pray one for another; as being the members of one and the same mysticall body: wee beseech thee to blesse thy whole Church Universall, wheresoever dispersed, and howsoever [Page] distressed, or despised, far and wide over the face of the whole earth: and vouchsafe unto thy Gospell such a free and effectuall passage, that it may sound throughout all Nations. Yea, wee humbly pray thee, let it convert and reclaim the Turks, Jews, Infidels, Indians, Atheists, Epicures, Hereticks, and Schismaticks. Prevent all plots, and projects against the Kingdome of thy Christ: let thy Word and Spirit alone, bear rule in all places. Extend thy tender mercy O Lord, to all Protestants beyond the Seas; to all Christians under the Turks, or other Infidels: strengthen all such as suffer for thy cause, and let thy presence with them counterpoyse whatsoever is laid upon them, and inable them to continue constant in thy faith and truth to the end. More particularly, be good unto that part of thy Church planted here amongst us, in this sinfull Land, and indue us with thy grace as thou hast already with other blessings; that they may not rise up hereafter in judgment against us▪ be propitious to the Nobility, Gentry, and Communalty. Blesse the Tribe of Levi, all Ministers of thy Word and Sacraments; let their lips, O God, preserve knolewdg, and their lives righteousnesse; and for ever blesse thou their labours: increase the number of those that are faithfull and painfull; and reform, or remove such as are either scandalous, or idle: and for a constant and continuall supply of their mortality, blesse all Schools of learning, and good literature; especially the Universities. Remember in much mercy all that are afflicted, whether in body, or in mind, of in both; whether in conscience, [Page] groaning under sin; or for a good conscience, because they will not sin: and as thou makest them examples to us, so teach us to take example by them, and learn wisdome by thy hand upon them.

These, and all things else which thou knowest we stand in need of, we humbly crave at thy mercifull hands, and that for the alone worthinesse, and satisfaction of thy son▪ and the honour of our onely Redeemer, and Advocate Jesus Christ: to whom with thee O Father, and thy blessed Spirit, be given as is most due, all praise, glory, and dominion, the residue of this day, and for evermore. Amen.

A PRAYER for the Morning. O Lord prepare our hearts to Pray.

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O Most glorious LORD GOD, and in JESUS CHRIST our most merciful and loving Father; in whom wee live, and move, and have our being; in the multitude of thy mercies we desire to approach unto thee, from whom all good things do proceed; who knowest our necessities befo [...]e we ask, and our ignorance in asking. It is true, O Lord, if we should consider onely our own unworthiness, and how we have heretofore abused thy goodnesse and long-suffering towards us; wee might rather despair with Iudas, and like Adam run from thee, then dare to approach thy glorious presence. For we confesse, O Lord, to the shame and confusion of our own faces, that—

—as our first Parents left us a large stock of sinne, so we have improved the same beyond measure▪ O that we could have so improved that stock of grace which wee have received from thee! But whereas thou gavest us as large a portion, we suddenly lost it. We were created indeed by thee, after thine own image, in righteousness, & holiness, & in knowledg of the Truth: But alas! now our understandings are so darkned and dulled, our judgmēts so blinded, our wils so perverted, our affections so corrupted, our reason so exiled our thoughts so surprised, our desires so entrapped, and all the faculties and sunctions of our souls so disordered, that we are not sufficient of our selves to think, much lesse to speak, least of all to do ought that is good. And yet usually like Bladders, we are not more empty of grace, than we are blown up with pride: whereby with Laodicea, we not once see our own spiritual misery and nakednesse; but think we are rich and good enough, as wanting nothing; when as scarce [Page] any spark of grace yet appears in us. Yea, so far have we been from loving and serving thee, that we have hated those that do it, and that for their so doing. And so far have we been from performing that vow which we made to Christ in our Baptism, when we took his pressemony to be his Souldiers, and serve him in the field of this world, against his and our enemies; that we have renounced our vow made to him, and fled from his standard; yea, fought for Satan and the World, seeking to win all we could from Christ, by tempting to sin, and by persecuting such as were better then our selves; so that all our recompence of thy love unto us, hath been to do that which thou hatest, and to hate those whom thou lovest. Yea, we cannot deny but we have persecuted thee with Paul, denied thee with Peter, betraied thee with Iudas, and crucified thee with those cruel Jews.

Now Lord it being thus with us, how can we expect that thou shouldest hear our praiers, & grant our requests? yea, how can wee look for other at thine hands, then great and grievous, yea, then double damnation? as most justly we have deserved.

Yet most most merciful Father, being that thou hast given thy Son, and thy Son himself for the ransome of so many as shall truly repent, and unfainedly believ in him, who hath for our sakes fulfilled all righteousness; yea, suffered on the Crosse, and there made full satisfaction for the sins of all thine Elect.

And likewise knowing, that mercie pleaseath thee, and that the sole perfection of a Christian, is the imputation of Christs righteousnesse, and the not-imputation of his own unrighteousnesse.

[Page]We are emboldened to sue unto thee our God for grace, that we may be able to repent and believe.

Wherefore for thy promise sake, for thy Sons sake, and for thy great Names sake, we beseech thee send down thy holy Spirit into our souls, regenerate our hearts, change and purifie our natures, subdue our reason, rectifie our judgments, strengthen our wills, renew our affections, put a stop to our madding and straying fancies, beat down in us whatsoever stands in opposition to the Scepter of Jesus Christ; and enable us in some measure, both to withstand that which is evil, and perform that which is good and pleasing in thy sight.

And because every day which does not abate of our reckoning, will increase it; and that by procrastinating, we shall but heap unto our selves wrath against the day of wrath: Good Lord, suffer us not, we beseech thee, to defer our repentance, lest the custome of evill makes it altogether unalterable in us: or lest we dye before we begin to live: or lest thou refusest to hear us another day, calling upon thee for mercy: because we refuse to hear thee now, calling to us for repentance.

Wherefore if we be not yet converted, let this be the happy hour of our conversion; that as our bodies are risen by thy power, and providence from sleep, so our soules may daily bee raised from the sleep of sin, and the darknesse of this world; that so we may enjoy that everlasting light, which thou hast prepared for thine; and purchased with the bloud of thy dear Son, our Saviour Jesus Christ.

Give unto us, we beseech thee, a true, lively, and justifying faith, whereby we may lay hold upon those gracious promises, which thou hast made unto us in him; and wherewith we may vanquish all our spirituall adversaries. Seal up unto us the assurance of our salvation, by the te [...]stimony of thy blessed Spirit. Give to [Page] us thy servants, that wisdome which descendeth from above, that we may be wise unto our eternall salvation: so shall our hearts (instead of a Commentary) help us to understand the Scriptures, and our lives be an Exposition of the inward man. Give us grace, to account all things in this world even as drosse, and dung, that we may win Christ Jesus; and Heaven and happinesse by means of him. Give us single hearts, and spirits without guile, that wee may love goodnesse for it self, and more seek the power of godlinesse, then the shew of it; and love the godly for thy sake: and because they are godly. Grant that in the whole course of our lives, we may doe unto all others, as we would that they should doe unto us: considering, that whether we do good or evill, unto any one of thy members, thou takest it as done unto thy self. Discover unto us all our own sins, that wee may not be so forward to censure others, as wee have been heretofore. Give us patience to beare thy Fatherly chastisements, which through thy grace sanctifying them to us, become both Medicines to cure us, and Antidotes to preserve us from the sicknesse of sin: considering, that all the afflictions of this life, are not worthy those joyes which shall be revealed unto us.

And as we are suiters unto thy Majesty, for these thy blessings spirituall: so likewise we humbly beg at thy mercifull hands, all necessaries appertaining to our temporall welfare: beseeching thee to blesse us in our persons, with health, strength, and liberty: in our estates, with sufficiency, and the right use of it; considering that if wee spend what wee [Page] have upon our own lusts, we may ask, but wee shall not receive: in our good names, with an unreproveable report: and so blesse and sanctifie unto us all the things of this life, that they may be furtherances of us in the way to a better.

And seeing that it is in vain for us to labour, except thy blessing go along with it: neither can our endeavours succeed well except thou prosper them: bless every one of us in our several places and callings, and so direct us in all we shall take in hand, that whatsoever wee do, may tend to thy glory, the good of others, and the comfort of our own soules: when wee shall come to make our finall account unto thee for them.

[Page]These, and all things else which thou knowest we stand in need of, we humbly crave at thy mercifull hands, and that for the alone worthinesse, and satisfaction of thy son▪ and the honour of our onely Redeemer, and Advocate Jesus Christ: to whom with thee O Father, and thy blessed Spirit, be given as is most due, all praise, glory, and dominion, the residue of this day, and for evermore. Amen.

A Praier for the Evening, which would be performed before Supper, and not when we are more prone to sleep, then to pray.

O Eternal, Almighty, and incomprehensible Lord God; who art great and terrible, of most glorious Ma [...]esty, and infinite purity: Creator, and Preserver of all things, and Guider▪ and Governour of them being created: who fillest Heaven and Earth with thy presence, and art every where at hand to receive, and hear the praiers of all that repair to thee in thy Christ.

Thou hast of thy goodnesse bestowed so many, and so great mercies upon us, [...]ha [...] wee know not how to expresse thy bounty herein. Yea, we can scarce think of any thing more to pray for, but that thou wouldest continue those which thou hast bestowed on us already: yet we cover still, as though we had nothing, and live as if we knew nothing of all this thy beneficence.

Thy blessings are without number, yet our sins strive with them which shall be more: if we could count the numberless number of thy Creatures, they would not be answerable to the number of thy gifts; yet the number of our offences which we return in lieu of them, are not much inferiour thereunto. Well may we confesse with Iudas, we have sinned, and there stop; but we cannot reckon their number, nor set forth their nature. We are bound to praise thee above any Nation [Page] whatsoever: for what Nation under Heaven enjoys so much light, or so many blessings as we? above any Crea [...]u [...]e, for all the Creatures were ordained for our sakes: and yet Heaven, Earth, and Sea, all the Elements, all thy Creatures obey thy Word, and serve thee as they did at first: yea, call upon us to serve thee: onely men for whom they were all made, ingratefully rebell against thee.

Thou might'st have said before we were formed; let them be Toads, Monsters, Infidels, Beggers, Cripples, or Bondslaves so long as they live, and after that, Cast-awaies for ever and ever: but thou hast made us to the best likenesse, and nursed us in the best Religion, and placed us in the best Land, and appointed us to the best and onely Inheritance, even to remain in blisse with thee for ever: so that thousands would think themselvs happy, if they had but a piece of our happinesse.

Why shouldest thou give us thy Son for a ransome, thy holy Spirit for a pledge, thy Word for a guide, thy Angels for our guard; and reserve a Kingdom for our perpetual inheritance? Why shouldest thou bestow health, wealth, rest, liberty, limbs, senses, food, raiment, friends, and the means of salvation upon us, more then upon others, whom thou hast denied these things unto? We can give no reason for it, but that thou art merciful; and if thou shouldest draw all back again, we had nothing to say but that thou wert just: which being considered, why should any serve thee more then we, who want nothing but thankfulnesse? Why should we not hate the Way to Hell, as much as Hell it self? and [Page] why should we not make every cogitation, speech, and action of ours, as so many steps to Heaven? yet if thou shouldst now ask us what lust is asswaged, what affection qualified, what passion expelled, what sin re [...]pented of, what good performed, since we began to receive thy blessings to this day? we must needs confesse against our selvs, that all our thoughts, words, and works, have been the service of the World, the Flesh, and the Divel: yea, it hath been the course of ou [...] whole life, to leave that which thou commandest, and to do that which thou forbiddest: yet, miserable wretches that we are, if we could give thee our bodies and souls, they should bee saved by it; but thou wert never the richer for them.

Thus while we look upon our selvs, we are ashamed to li [...]t up our e [...]es unto thee; yea, we are ready to despair with Cain: yet when we think upon thy Son, and the rich promises of the Gospel, our fear is in some measure turned into joy: while we consider that his righteousnesse for us, is more then our wickednesse against our selvs; onely give us faith we beseech thee, and set [...]le it in thy beloved, that we may draw virtue from his death and resurrection, whereby we may be enabled [...]o die unto sin, and live unto righteousnesse; and it sufficeth for all our iniquities, necessities, and infirmites.

It is true, O Lord, as wee were made after thine own Image; so by sin we have turned that Image of thine, into the Image of Satan: but turn thou us again, and we shall bee turned into the Image and likenesse of thy Son: And what though our [Page] sins be great, yet thy mercie is far greater then our sins either are, or can be: we cannot be so bad, as thou art good; nor so infinite in sinning, as thou art in pardoning, if we repent. O that we could repent! O that thou wouldest give us repentance! for we are weak, O Lord, and can no more turn our selvs, then we could at first make our selvs: yea, we are altogether dead in sin, so that we cannot stir the least joint, no not so much as feel our deadnesse, nor desire life, except thou be pleased to raise and restore our souls from the death of sin, and grave of long custome, to the life of grace: Apt wee are to all evil, but reprobate and indisposed to all grace and goodnesse; yea, to all the means thereof. Wee are altogether of our selvs unable to resist the force of our mighty adversaries, but do thou f [...]ee our wills, and set to thy helping hand, in casting down by thy Spirit our raging lusts: and by thy grace subdue our untamed affections, and we shall henceforth as much honor thee, as by your wickednesse we have formerly dishonored thee.

Wherefore of thy goodnesse, and for thy great Names sake, we beseech thee take away our stony hearts, and give us hearts of flesh: enable us to repent what we have done, and never more to do what we have once repented, not fostering any one sin in our souls.

Reform and change our minds, wills, and affections, which we have corrupted; remove all impediments which hinder us from serving of thee, and direct all our thoughts, speeches, and actions to thy glory, as thou hast directed our eternal salvation thereunto. Let not Satan any longer prevail, in causing us to defer our repentance; since we know, that late repentance is seldom sincere, and that sicknesse is no fit time for so [Page] great a work; as many have found that are now in Hell: Neither is it reasonable, thou shouldest accept of our feeble and decrepit old age, when we have spent all the flower, and strength of our youth, in serving of Satan, not once minding to leave sin, until sin left us.

Yea, O Lord, give us firmly to resolve, speedily to begin, and continually to persevere, in doing and suffering thine holy will: Inform and reform us so, that we may neither mis-believe, not mis [...]live: subdue our lusts to our wills, submit our wills to reason, our reason to faith; our faith, our reason, our wills, our selvs, to thy blessed Word and Will. Dispell the thick mists and clouds of our sins, which corrupt our souls, and darken our understandings; separate them from us, which would separate us from thee: Yea, remove them out of thy sight also, we most humbly beseech thee, as far as the East is from the West; and in the merits of thy Son, pardon and forgive us all those evils, which either in thought, word, or deed, we have this day, or any time hereto [...]ore committed against thee: whether they be the sins of our youth, or of our age; of omission, or commission; whether committed of [...]gnorance, of knowledge, or against conscience, and the many checks and motions of thy holy [...]pirit.

And now, O Lord, seeing the time approacheth which thou hast appointed for rest; and because wee can neither wake nor sleep without thee, who hast made the day and night, and rulest both: therefore into thy hands we commend our souls and bodies, beseeching thee to watch over us this night, and preserve [Page] us from all our spiritual, and bodily enemies; from thievs, fire, and from all other dangers.

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These things we humbly beg at thy fatherly hands, and whatsoever else thou knowest in thy divine wisdome to be needful and necessary for our souls, or bodies, or estates, or names, or friends, or the whole Church, better then we our selvs can either ask or think: and that for thy Names sake, for thy promise sake, for thy mercies sake, for thy Sons sake, who suffered for sin, and sinned not; and whose righteousnesse pleadeth for our unrighteousnesse: in him it is that we come unto thee, in him we call upon thee, who is our Redeemer, our Preserver, and our Saviour; to whom with Thee, and thy blessed Spirit, be ascribed as is most due, all honour, glory, praise, power, might, majesty, dominion, and hearty thanksgiving, the rest of this night following, and for evermore, Amen.

A Praier for the Evening, which would be performed before Supper, and not when we are more prone to sleep, then to pray.

O Eternal, Almighty, and incomprehensible Lord God; who art great and terrible, of most glorious Ma [...]esty, and infinite purity: Creator, and Preserver of all things, and Guider▪ and Governour of them being created: who fillest Heaven and Earth with thy presence, and art every where at hand to receive, and hear the praiers of all that repair to thee in thy Christ.

Thou hast of thy goodnesse bestowed so many, and so great mercies upon us, [...]ha [...] wee know not how to expresse thy bounty herein. Yea, we can scarce think of any thing more to pray for, but that thou wouldest continue those which thou hast bestowed on us already: yet we cover still, as though we had nothing, and live as if we knew nothing of all this thy beneficence.

We no sooner lived, then we de [...]served to die; neither need we any more to condemn us, then what we brought into the world with us: but thou hast spared us to this hour, to try if we would turn unto thee by repentance, as our first Parents, and wee have turned from thee by sin: yet thy mercy seems to have been in vain, and thy long-suffering to no end: For whereas many have been won by thy Word, wee would not suffer it to change us; many have been reformed by the Crosse, but [Page] we would not suffer it to purge us; many have been moved by thy benefits, but we would not suffer them to perswade us: yea, as if we had contracted with the Divel, that we would abuse all thy gifts so fast as they come: [...]hy blessings make us proud, thy riches covetous, thy peace wanton, thy meats intemperate, thy mercy secure; and all thy benefits serve us but as weapons to rebell against thee. We have prophaned thy daies, contemned thy ordinances, resisted thy Word, grieved thy Spirit, misused thy Messengers, hated our Reprovers, slandered and persecuted thy people, seduced our friends, given ill example to our Neighbours, opened the mouths of thine and our adversaries, to blaspheme that glorious Name after which we are named, and the truth we professe: whereas meaner mercies, and far weaker means, have provoked others no lesse to honour thee, and the Gospel; who may justly rise up in judgment against us. Besides, (which makes ou [...] case far more miserable) we can scarce resolve to amend; or if we do, we put off our conversion to hereafter: when we were children, we deferred to repent till we were men: now we are men, we defer untill we be old men: and when we be old men we shall defer it until death, if thou prevent us not: and yet we look for as much at thine hands, as they which serve thee all their lives.

Perhaps we have a form of godlinesse, but thou who search st [...]he heart, and triest the reins, knowest that too often we deny the power of it: and that ou [...] Religion is much of it hypocrisie, our zeal envie, our wisedom policie, our peace security, [Page] our life rebellion, our devotion deadnesse; and that we live so securely, as if we had no souls to save.

Indeed, thy Word and Spirit may work in us some flashes of desire, and purposes of better obedience; but we are constant in nothing, but in perpetual offending, onely therein we cease not: for when we are waking, our flesh tempts us to wickednesse; if wee are sleeping, it sollicites us to filthinesse; or perhaps when we have offended thee all the day, at night we pray unto thee: but what is the issue of our praying? First we sin, and then we pray thee to forgive it; and then return to our sins again; as if we came to thee for no other end, but to crave leave to offend thee: Or, of thy granting our requests, we even dishonor thee, and blaspheme thy name, while thou do'st support and relieve us; run from thee, while thou do'st call us; and forget thee, while thou art feeding us: so thou sparest us, we sleep; and to morrow we sin again. O how justly mightest thou forsake us, as we forsake thee; and condemne u [...], whose consciences cannot but condemne our selvs! But who can measure thy goodnesse, who givest all, and forgivest all? Though we be sinful, yet thou lovest us; though we be miserably ingrateful, yet thou most plentifully blessest us: What should we have, if we did serve thee, who hast done all these things for thine enemies? O that thou who hast so indeared us to serve thee, wouldest also give us hearts and hands to serve thee with thine own gifts.

[Page]Wherefore of thy goodnesse, and for thy great Names sake, we beseech thee take away our stony hearts, and give us hearts of flesh: enable us to repent what we have done, and never more to do what we have once repented, not fostering any one sin in our souls.

And because infidelitie is the bitter root of all wickednesse, and a lively faith the true mother of all grace and goodnesse: nor are wee Christians indeed, except we imitate Christ, and square our lives according to the rule of thy Word: Give us that faith which manifesteth it self by a godly life; which purifieth the heart, worketh by love, and sanctifieth the whole man throughout. Yea since, if our faith be true and [Page] sa [...]ing, it can no more be severed from unfained repentance, and sanctification, then life can be without motion, or the sun without light: give us spiritual wisdom, to try and examine our selvs, whether we be in the faith or not: that so we may not be deluded with opinion onely, as thousands are.

Discover unto us the emptinesse, vanity and insufficiencie of the things here below, to do our poor souls the least good; that so we may be induced to set an higher price upon Jesus Christ, who is the life of our lives, and the soul of our souls: considering, that if we have him, wee want nothing; if we want him, wee have nothing.

Finally, O Lord, give unto us, and increase in us all spiritual graces: inlighten our minds with the knowledge of thy truth, and inflame our hearts with the love of whatsoever is good; that we may esteem it our meat and drink to do thy blessed will. Give us religious thoughts, godly desires, zealous affections, holy endeavours, assured perswasions of faith, stedfast waiting through hope, constancy in suffering through patience, and hearty rejoicing from love: regenerate our minds, purifie our natures, turn all our joies into the joy of the Holy Ghost; and all our peace into the peace of conscience; and all our fears into the fear of sin, that we may love righteousnesse, with as great good will, as ever we loved wickednesse; and go before others in thankfulnesse towards thee, as far as thou goest in mercy towards us before them.

Give us victory in temptation, patience in sicknesse, contentment in poverty, joy in distresse, hope in [Page] troubles, confidence in the hour of death: give us alwaies to think and meditate of the hour of death, the day of judgment, the joies of heaven, and the pains of hell; together with the ransome which thy Son paid, to redeem us from the one, and to purchase for us the other: so shall neither thy benefits, nor thy chastisements, nor thy Word return ineffectual: but accomplish that for which they were sent, until we be wholly renewed to the image of thy Son.

These things we humbly beg at thy fatherly hands, and whatsoever else thou knowest in thy divine wisdome to be needful and necessary for our souls, or bodies, or estates, or names, or friends, or the whole Church, better then we our selvs can either ask or think: and that for thy Names sake, for thy promise sake, for thy mercies sake, for thy Sons sake, who suffered for sin, and sinned not; and whose righteousnesse pleadeth for our unrighteousnesse: in him it is that we come unto thee, in him we call upon thee, who is our Redeemer, our Preserver, and our Saviour; to whom with Thee, and thy blessed Spirit, be ascribed as is most due, all honour, glory, praise, power, might, majesty, dominion, and hearty thanksgiving, the rest of this night following, and for evermore, Amen.

A Praier to be used at any time.

O Almighty, Eternall, most Glorious, and onely wise God; giver to them which want, comforter of them which suffer, and forgiver of them that repent; whom truly to know, is everlasting life: Wee they poor creatures acknowledge and confess unto thee, who knowest the secrets and desires of all hearts: that—

—of our selvs, we are not worthy to list up our eyes to heaven, much less to present our selves before thy Majesty with the least confidence, that thou shouldest hear our praiers, or accept of our services: but rather that thou shouldest take these our confessions, and accordingly condemne us to the lowest place in Hell: for our continually [Page] abusing thy mercy, and those many means of grace, which in thy long suffering thou hast affoarded for our reclaiming. Wee are the cursed seed of rebellious Parents, wee were conceived in sin, and born the children of wrath: And whereas thou mightest have executed thy fierce displeasure upon us, so soon as thou gavest us being; and so prevented our further dishonouring thee: wee have instead of humbling our selves before thee our God, and seeking reconciliation with thy Majestie: done nothing from our infancy, but added sin unto sin, in breaking every one of thine holy Laws, which thou hast given us as rules and directions to walk by, and to keep us from sinning. Yea, there is not one of thy righteous precepts, which we have not broken more times, and ways, then we can express: so far have wee been from a privative holiness, in reforming that which is evill: and a positive holiness in performing that which is good: which thou maist justly require of us, being wee had once ability so to do, if wee had not wilfully lost it: for thou did'st form us righteous and holy, had not wee deform'd our selves; whereas now like Satan, wee can do nothing else but sin, and make others sin too, who would not so sin, but for us: for we have an army of unclean desires, that perpetually sight against our souls: whereby wee are continually tempted, drawn away, and enticed through our own concupiscence. Yea, thou knowest, that the heart of man is deceitfull above all things; and that the imaginations thereof, are onely, and continually evill. O the infinitely intricate windings and turnings of the dark Labyrin [...]hs of mans heart! who finds not [Page] in himself an indisposition of mind to all good, and an inclination to all evill?

And according to this our inclination, hath been our practice: wee have yielded our hearts as cages to entertain all manner of unclean spirits, when on the contrary wee have refused to yield them as. Temples for thine holy Spirit to dwell in.

Yet, miserable wretches as wee are, wee like our own condition so well, that wee are not willing to go out of our selves unto thee; who wouldest new make us, according to the Image of thy Son: for by long custom, wee have so turned delight into necessity, that we can as willingly leave to live, as leave our lusts: yea, wee love our sins so well, and so much above our souls, that (except thou change our hearts) wee shall chuse to go to Hell, rather then part with them. Thou hast used all manner of means to reclaim us, but nothing will serve; neither the menaces and terrours of thy Law, nor the precepts and sweet promises of thy Gospell can do it: Wee are neither softned with benefits, nor broken with punishments; thy severity will not terri [...]ie us, nor thy kindness mollifie us. No, shouldest thou send an Angell from the dead to warn us, all perswasions would be in vain, since we hear Moses and the Prophets, Christ and his Apostles daily, and are never the better.

True, O Lord, there is a main reason of it, which we cannot now help; for naturally we have eyes and see not, ears and hear not, hearts and understand not. Yea, wee are quite dead in sin, untill thou doest boar our ears, so [...]ten our hearts, and break in upon our consciences by the irresistible power of thy Spirit, and by going along with thy Word, shall quicken our souls, and regenerate [Page] the whole man anew: In the mean time wee are ready to receive all, and return nothing but sin and disobedience; wherein wee more then abound: for wee have done more against thee this week, then wee have done [...]or thee ever since we were born. And whereas the least of thy mercies, is greater then all the curtesies of men, wee are not so thankfull to thee for them all, as wee are to a friend for some one good turn.

Neither do wee alone lay the fault upon our inability, or want of supply from thee; but upon our own perversnesse, and want of endeavour, and putting forth that strength and ability, which thou hast given us: for how long hast thou (O most gracious God) stood at the doors of our hearts; and how often hast thou knock'd, when we have refused to open, and let thee in; And if at any time we have been over-ruled by the good motions of thy holy Spirit, yet have wee still returned (with the Dog) to our vomit, and (with the Sow) refused the clear streams of thy Commandements, to wallow in the myre of our filthy sins: whereby we have justly deserved, that thou shouldest have called us to an account in the dead of our sleep, and have judged us to eternall destruction; and never have suffered us again to have seen the light of the Sun: the remembrance of which, together with our other rebellions, when we rightly consider them, makes us even speechless like him in the Gospell: as neither expecting mercy, nor daring to ask it.

Howbeit, when wee call to mind thy manifold mercies, shewed to Manasses, Paul, Mary Magdalen, the Thief, and the Prodigall Son, with many others; who were no less vile then wee, and who notwithstanding found thee more ready to hear, then they were to ask; and to give above what they durst presume to beg: wee stay our selves, and receive some incouragement from [Page] the application of the me [...]ts of Christ Iesus; which thou hast promised, shall bee a sufficient satisfaction for all our sins: and the rather, for that thou ca [...]est all that are weary and heavie laden, with the burthen of their sins unto thee; with promise that thou wilt ease them: and hast promised, that though our sins be as red as scarlet, thou wilt make them white as snow, and that thou will not the death of a sinner, but that he turn from his wickedness and live: and that if a sinner [...] doth repent him of his sins, from the bottom of his heart, thou [...]il [...] blot out all his wickedness out of thy remembrance▪ An [...] [...]st wee should yet be discouraged, thou who didst no less accept th [...] [...] D [...]i [...], then the act of Solomon, hast further promised, that if were be [...] mind thou wil [...] accept of us according to that which we have, and not according to that which wee [...]ave not.

But forasmuch O Lord, as thou knowest, that is not in man to turn his own heart, unless thou dost first give him grace to convert; for thou O Lord, must work in us both the will and the deed: and being that it is as easie with thee to make u [...] righteous and holy, as to bid us bee such, O our God, give us ability, and willingness to do what thou commandest, and then command what t [...]o wilt; and thou shalt find us ready to do thy blessed will. Wherefore give to us, and increase in us all Christian graces, that wee may know, and believe, and repent, and amend, and persevere in well doing. Create in us O Lord, a new [...]ea [...]t, and renew a right spirit within us: take away from us our greedy desire of committing sin, and enable us by the powe [...]full assistance of thy grace, more willingly to obey thee in every of thy commandements their ever wee have the contrary.

Be favourable to thy people every where; look down in much compassion upon thy Militant Church, and every severall member thereof: blesse it in all places [...] peace and truth, hedge it about with thy providence, defend it from the misc [...]ievous designs, and attempts of [...]ine, and her malitious enemie: let thy Gospell go on and con [...]ue [...], maugre all opposition; that Religion and uprightness of heart may bee highly set by with all, and all prophaneness may be trod under foot. More particularly, be mercifull to this sinfull Land; the civill [...]agistrates, the painful Ministers, the two Universities; those people that sit yet in darkness; all the afflicted members of thy Son. Lord, comfort the comfortless, strengthen the weak, bind up the broken hearted, make the bed of the sick, be a father to the fatherless, and [Page] an husband to the widdow; cloath the naked, feed the hungry, visit the prisoners, relieve the oppressed, sanctifie unto them all their afflictions, and turn all things to the best to them that fear thee.

Prosper the Armies that fight thy battells, and shew a difference between thy servants, and thine enemies, as thou did'st between the Israelites and the Egyptians; that the one may bee confirmed, and the other reclaimed.

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These, and all other good things, which for our blindnesse we cannot ask, vouchsafe to give us thine unworthy servants, not for our sakes, but for thy mercies sake; and for thy Son our Saviour Iesus Christ sake, in whom thou art well-pleased; and in whom thou wast fully satisfied upon the Crosse for our sins: who with thee and the Holy Ghost, liveth and reigneth ever one God, world without end.

Let thy mighty hand, and out-stretched arm, O Lord, be still our defence; thy mercie and loving kindnesse in Iesus Christ thy dear Son, our salvation; thy true and holy Word our instruction; thy grace and holy Spirit our comfort, consolation, illumination, and sanctification, now and for ever, Amen.

A Praier to be used at any time.

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O Almighty, Eternall, most Glorious, and onely wise God; giver to them which want, comforter of them which suffer, and forgiver of them that repent; whom truly to know, is everlasting life: Wee they poor creatures acknowledge and confess unto thee, who knowest the secrets and desires of all hearts: that—

—we have used all our wisedom, to commit the foolishness of sin: our whole conversation hath been to serv Satan, and fulfill the lusts of the flesh. Wee even suck in iniquity like water, and draw on sin as it were, with cartropes.

Neither is there any part, power, function, or faculty, either of our souls [Page] or bodies, which is not become a ready instrument to dishonour thee: for as our heart is a root of all corruption, a seed-plot of all sin; so our eyes, are eyes of vanitie; our ears, ears of folly; our mouthes, mouthes of deceit; our hands, hands of iniquity: and every part doth dishonour thee, which yet would be glorified of thee. The understanding which was given us to learn virtue, is apt now to apprehend nothing but sin; the will which was given us to affect righteousness, is apt now to love nothing but wickedness; the memory which was given us to remember good things, is apt now to keep nothing but evill things: for sin (like a spreading leprosie) is so grown over us, that from the crown of our heads, to the soal of our [...]eet, there is nothing whole therein, but wounds, and swellings, and sores full of corruption. Yea, our souls and bodies are even a very sink of sin; for like the common shoar, we have not refused to welcome any, the most loathsome pollutions, that either the world, our own corruption, or the Devill at any time hath offered unto us.

Or, admit we are exempt from som evills, wee may thank thee, and not our selves for it: for wee are ready without thy restraining grace, to run out into all manner of enormities whatsoever: we are swift to all evill, but to [...] good immoveable: when we do evill, we do it chearfully, and quickly, and easily; but if we do any good, wee do it faintly, and rawly, and slackly. When did we talk without vanity? when did we give without hypocrisie? when did wee bargain without deceit? when did we reprove without anger, or envy? when did [Page] we hear without wearysomness? when did wee pray without tediousness? such is our corruption, as if we were made to sin, in deed, in word, or in thought. O the pride, passion, lust, envy, ignorance, awkwardnesse, hypocrisie, infidelity, vain thoughts, unprofitableness, and the like; which cleaves to our very best actions! and how full of infirmity are our primest performances! for we have not done any one action legally justifyable all our dayes▪ neither can ought we do, abide the examinatirn of thy strict justice, untill it he covered with thy Sons righteousness; and the corruption thereof washed away in his most pretious blood. Yea, if thou shouldest behold these our praiers, as they bee in themselves, without having respect unto us in Christ Iesus; they would appear no better in thy sight, then a menstruous cloth.

[Page]Howbeit, when wee call to mind thy manifold mercies, shewed to Manasses, Paul, Mary Magdalen, the Thief, and the Prodigall Son, with many others; who were no less vile then wee, and who notwithstanding found thee more ready to hear, then they were to ask; and to give above what they durst presume to beg: wee stay our selves, and receive some incouragement from [Page] the application of the me [...]ts of Christ Iesus; which thou hast promised, shall bee a sufficient satisfaction for all our sins: and the rather, for that thou ca [...]est all that are weary and heavie laden, with the burthen of their sins unto thee; with promise that thou wilt ease them: and hast promised, that though our sins be as red as scarlet, thou wilt make them white as snow, and that thou will not the death of a sinner, but that he turn from his wickedness and live: and that if a sinner [...] doth repent him of his sins, from the bottom of his heart, thou [...]il [...] blot out all his wickedness out of thy remembrance▪ An [...] [...]st wee should yet be discouraged, thou who didst no less accept th [...] [...] D [...]i [...], then the act of Solomon, hast further promised, that if were be [...] mind thou wil [...] accept of us according to that which we have, and not according to that which wee [...]ave not.

But forasmuch O Lord, as thou knowest, that is not in man to turn his own heart, unless thou dost first give him grace to convert; for thou O Lord, must work in us both the will and the deed: and being that it is as easie with thee to make u [...] righteous and holy, as to bid us bee such, O our God, give us ability, and willingness to do what thou commandest, and then command what t [...]o wilt; and thou shalt find us ready to do thy blessed will. Wherefore give to us, and increase in us all Christian graces, that wee may know, and believe, and repent, and amend, and persevere in well doing. Create in us O Lord, a new [...]ea [...]t, and renew a right spirit within us: take away from us our greedy desire of committing sin, and enable us by the powe [...]full assistance of thy grace, more willingly to obey thee in every of thy commandements their ever wee have the contrary.

Y [...]a, let thy Spirit bear such rule in every one of our hearts, that neither Satan that forrain enemy, and roaring Lyon, which seeketh to devour us, may invade us; nor our own concupiscence, that home-bred traytor, may by conspiring with the world, work the ruine and overthrow of our poor souls: but that all our wills which have been altogether rebellious, our hearts which have been the receptacles of unclean spirits, & our affections which are altogether carnall; may be whol [...]y framed according to thy holy & heavenly will. and that we may the better know how to avoyd the evill, and do the good, let thy Word as a light, discover unto us all the sleights and snares of our spirituall adversaries: yea, make it unto us as the Star which led unto Christ; and thy benefits like the Pillar which brought to the Land of Promise; and [Page] thy Cross like the Messenger, that compelled guests unto the Banquet.

Give us, O Lord, to consider, that although sin in the beginning seem never so sweet unto us, yet in the end it will prove the bane, and ruine both of body and soul: and so assist us with thy grace, that wee may willingly part with our right eyes of pleasure, and our right hands of profit, rather then sin against thee, and wrong our own consciences: considering that it would bee an hard bargain, [...]or us to win the whole world, and lose our own souls.

Blesse, preserve and keep us from all the temptations of Satan, the world, and our wicked hearts: from pride, that Lucifer-like sin, which is the fore-runner of destruction; considering that thou resistest the proud, and givest grace tò the humble: from covetousnesse, which is the root of all evil; being taught out of thy word, that the love of money hath caused many to fall into diverse temptations, and snares, which drown them in perdition and destruction; from cruelty, that infernal evil, of which thou hast said, that there shall be judgment mercilesse, to him that sheweth not mercie: from hypocrisie, that sin with two faces, whose reward is double damnation; and the rather, because wickednesse doth most rankle the heart, when it is kept in, and dissembled; and for that in all the Scriptures, we read not of an hypocrites repentance: from whoredom, which is a sin against a man's own body, and the most inexcusable: considering the remedy which thou hast appointed against it: for the punishment whereof, the Law ordained death, and the Gospel excludeth from the Kingdom of Heaven: from prophanation of thy day, considering thou hast said, that whosoever [Page] sanctifieth it not, shall bee cut off from thy people; and did'st command that he should be stoned to death who only gathered a [...]ew sticks on that day: from swearing, which is the language of hell; considering that because of oaths the Land doth mourn, and thou hast threatned that thy curse shall never depart from the house of the swearer: from drunkenness, that monster with many heads, and worse than beast like sin, which in thy Word hath many fearfull woes denounced against it: and the rather, for that it is a sin (like the pit of Hell) out of which there is small hope of redemption.

Finally, O Lord, give us strength to resist temptation, patience to endure affliction, and constancie to persevere unto the end in thy truth: that so having passed our pilgrim [...]ge here, according to thy will, we may be at rest with thee hereafter, both in the night of death, when our bodies shal sleep in the grave, and in the day of our resurrection, when they shall awake to judgment, and both bodies and souls enjoy everlasting blisse.

These, and all other good things, which for our blindnesse we cannot ask, vouchsafe to give us thine unworthy servants, not for our sakes, but for thy mercies sake; and for thy Son our Saviour Iesus Christ sake, in whom thou art well-pleased; and in whom thou wast fully satisfied upon the Crosse for our sins: who with thee and the Holy Ghost, liveth and reigneth ever one God, world without end.

Let thy mighty hand, and out-stretched arm, O Lord, be still our defence; thy mercie and loving kindnesse in Iesus Christ thy dear Son, our salvation; thy true and holy Word our instruction; thy grace and holy Spirit our comfort, consolation, illumination, and sanctification, now and for ever, Amen.

A Thanksgiving to be brought in to any, or every one of them, next before the Conclusion, where the hand is placed.

ANd as we pray unto thee, so we desire also to praise thee: rendring unto thy Majestie upon the bended knees of our hearts, all possible [Page] laud, and thanksgiving, for all thy mercies and favours, spiritual and corporal, temporal and eternal: For that thou hast freely elected us to salvation from all eternity; when thou hast passed by many millions of others, both Men and Angels, whereas we deserved to perish no lesse then they; and thou mightest justly have chosen them, and left us: for that thou hast created us Men, and not Beasts; in England, not in Aethiopia, or any other savage Nation: in this clear and bright time of the Gospel, not [...] the darknesse of Paganisme, or Popery. For thine unexpressible love, in redeeming us out of Hell, and from those unsufferable and endlesse torments, by the pretious blood of thy dear Son: who spared not himself▪ that thou mightest spare us. For calling us home to thee by the Ministry of thy Word, and the work of thy good Spirit. For the long continuance of thy Gospel with us, (the best of blessings). For sparing us so long, and giving us so large a time of repentance. For justifying, and in some measure sanctifying us, and giving us ground for assured hope of being glorified in thy heavenly Kingdom. For preserving us from so infinite many perils and dangers, which might easily have befalne us every day, to the taking away of either our estates, our limbs, or our lives. For so plentifully and graciously blessing us all our life long, with many and manifold good things; both for necessity and delight. For peace of conscience, and content of minde. For our health, wealth, limbs, senses, food, raiment, liberty, prosperity. For thy great mercie in correcting us, and turning thy corrections to our good. For preserving us in the night past from all dangers of body and soul; and for infinite more mercies, of which we could not well want any one: and which are all greatned, by being bestowed upon us, who were so unworthy; and have been so ungrateful for the same. O that we could answer thee in our thankfulnesse, and obedient walking, one for a thousand!

Neither are we unmindful of those national blessings, which thou hast vouchsafed unto our Land in general: as namely, that deliverance from the Spanish Invasion in 88, and from that divelish design of the Gunpowder-Treason: for preserving us from the noisome, and devouring Plague and Pest [...]lence. Lord grant, that our great unthankfulnesse for these thy mercies, may not cause thee to deliver us into the hands of our enemies: and although we have justly thereby deserved the same, yet we beseech thee, give us not up unto their wills, neither suffer Popery ever to bear rule over us; nor thy blessed Word and Sacraments to be taken away from us; but continue them unto us, and to our posterity after us, if it be thy good pleasure; untill the coming of thy Christ.

Babes that are inexpert in the Word of righteousnesse, use milk: but strong meat belongeth to them that are of full age,

Heb. 5.13, 14.

THE STATE OF A CHRISTIAN, lively set forth by an Allegorie of a Ship under Sayl.Prov. 31.14. Iob. 9.26. Isai. 23.1. Rev. 8.9.

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MY Bodie is the Hull, the Keel my Back, my Neck the Stem, the Sides are my Ribs, the Beams my Bones, my Flesh th [...] Planks, Gristles and Ligaments are the Pintels and Knee-timbers; Arteries, Veins and Sinews, the several Seams of the Ship; my Blood is the Ballast, my Heart the principal Hold, my Stomach the Cook-room, my Liver the Cistern, my Bowels the Sink, my Lungs the Bellows, my Teeth the Chopping knives, (except you divide them, and then they are the 32 points of the Sea-card, both agreeing in number;) Concoction is the Caldron, and hunger the Salt or Sawce: my belly is the lower Deck, my Kidneys Close Cabbins, or receptacles; my Thighs are long Galleries for the grace of the Ship, my Arms and Hands the Can-hooks, my Midriffe is a large Partition, or Bulk-head; within the circumference of my head is placed the Steeridge-room, and chief cabbins, with the Round-house where the Master lieth; and these for the more safety and decencie, are inclosed with a double fence; the one Dura-mater, something hard and thick; the other Pia-mater, very thin and soft, which serveth instead of hangings: The Ears are two doors, or Scuttles, fitly placed for entertainment; the two Eyes are Casement [...] to let in light, under them is my Mouth the Stowidge, or Stewards-room; my Lips are Hatches for receipt of goods, my two Nostrils serve as Gratings to let in air; at the one end stands my Chin, which is the Beak-head, my Forehead is the Upper-deck, all which being trimmed with my fat instead of pitch, and hair instead of Ockham, are coloured with my skin.

The fore-deck is humility, the stoarn charity, active obedience the sayls, which being hoysed up with the several Yards, Halliars, and Bow-lings of holy precepts and good purposes, are let down again by sicklenesse, faintings and inconstancie; Reason is my Rudder, experience the Helme, hope of salvation my Anchor, passive obedience the Capstain, holy revenge the Cat and Fish to hawl the sheat-Anchor, or last hope; fear of offending is the Bu [...]y, virtues are the Cables, holy desires, and sudden ejaculations the [Page] Shrouds, the zeal of God's glory is my Main-mast, premeditation the Foremast, desire of my own salvation the Mizzen-mast; saving-knowledge the Boltsprit: Circumspection a Sounding-line, my Light is illumination, Justice is the Card, God's Word the Compasse, the meditation of life's brevity a four-hour-glasse, Con [...]emplation of the creatures the Grosse-staff, or Iacob's Staff, the Creed a Sea-grammer, the life of Christ my Load-star; the Saints falls are Sea-markes, Good examples Land-marks: Repentance Pumpes out the sink of my sins, a good Conscience keeps mee clean, imputative righteousness is my Flag, having this Motto (BEING CAST DOWN WE PERISH NOT) The Flag-staff is sincerity, the Ship is victualled afresh by reading, hearing, receiving; Books are Long-boats, Letters are little Skiffes to carry and re-carry my spiritual merchandise, Perseverance is my speed, and Patience my name: my fire is lust, which will not be clean extinguished; full feeding and strong drink is the fuell to maintein it, whose flame (if it be not supprest) is jealousie, whose sparks are evil words, whose ashes is envie, whose smoke is infamy, lascivious talk is as flint and steel, concupiscence as tinder, opportunity is the match to light it, sloath and idlenesse are the servants to prepare it.

The Law of God is my Pilot, Faith my Captain, Fortitude the Master, Chastity the Masters-mate, my Will the Coxen, Conscience the Preacher, Application of Christs death the Chirurgion, Mortification the Cook, Vivi [...]cation the Calker, Self-denial is an Apprentice of his, Temperance the Steward, Contentation his Mate, Truth the Purser, Thankfulnesse the Pursers-mate, Reformation the Boat-swain, the 4 Humors, Sanguine, Choller, &c. are the Quarter-masters, Christian vigilancie undertakes to supply the office of Starbord and Larbord wa [...]ch, Memory is Clerk of the Check, Assurance the Corporal, the Armour Innocencie, the Mariners Angels, Scismaticks are Searchers sent aboard; my understanding as Master-Gunner culls out from those who Budg-casks of the New and Old Testament, certain threats and promises, which is my onely Powder and Shot, and with the assistance of the Gunners-mate, holy anger against sin, chargeth my tongue, which like to a Piece of Ordinance shoots them, to the shame and overthrow of my shirituall Adversaries.

My Noble Passengers are joy in the Holy Ghost, and the peace of conscience, whose retinue are divine graces: my ignoble, or rather mutinous Passengers are worldly cogitations and vain delights, which are more than a good many; besides some that are arrant thievs and traytors; namely, pride, envie, prejudice; but all these I'le bid farewell when I come to my journies end, though I would, but cannot, before.

Heaven is my Country, where I am registred in the Book of life; my King is Iehova; my tribute Almsdeeds, they which gather it are the poor; Love is my Countries badge, my language is holy conference, my [...]ellow Companions are the Saints.

I am poor in performances, yet rich in Gods acceptation: The foundation of all my good, is Gods free Election: I became bound into the Corporation of the Church, to serve him in my baptisme; I was inrolled [Page] at the time when hee first called mee; my freedom is Justification, it was purchased with the blood of Christ, my evidence is the earnest of his Spirit, my priviledges are his sanctifying Graces, my Crown (reserved for mee on high) is Glorification.

My Maker and owner is God, who built mee by his Word, which is Christ; of earth, which was the materiall: hee fraught it with the essence of my soul, which is the Treasure; and hath set mee to sail in the Sea of this world, till I attain to the Port of Death, which letteth the terrestriall part into the harbour of the grave; and the celestiall into the Kingdom of Heaven: in which voyage, conveniency of estate is as Sea room, good affections serve as a tyde, and praier a [...] a prosperous gale of wind, to help forward.

But innumerable are the impediments and perills, for here I meet with the proffers of unlawfull gain, and sensuall delights as so many Syrens; the baits of prosperity (as high banks) on the right hand or weather-shore, and there with evill suggestions, and crabbed adversity (as Rocks) on the left hand, or Lee-shore, ready to split mee, the fear of Hell, like quick-sands, threaten to swallow mee; Originall sin, like weeds, clog me; and actuall transgressions like so many Barnacles, hang about mee: yea, every sin I commit springs a new leak; my senses are as so many storms of rain, hail, and snow to sink me; lewd affections are roaring billows and waves; self-confidence, or to rely upon any thing but divine assistance, i [...] to lose the bolt sprit; Restitution is heaving goods over-board to save the Ship; Melancholly, is want of fresh water: the Scoffs of Atheists, and contempt of Religion in all places, is a notable becalming; the lewd lives, and evill examples of the most, a contagious air; Idleness surs it, and is a shrewd decay, both of Hull and Tackling. Moreover sailing along, and keeping watch, (for they that are Christs friends you know, must look for all they meet to bee their enemies) wee no sooner look up, but presently wee ken a man of war, and then wee must bee for war too, and provide for a skirmish.

Now the Gallion that hath our Pinnace in chase, and always watcheth for advantages to surprise it, is the Piracy of Hell, the Synagogue of Satan; her fraight is Temtations and persecutions, with all the Engines of mischief; in wch the Devill is Master, malice the Masters-mate, cruelty the Captain, Murder the Cook, Flattery the Calker, Prophaneness a Quarter-master, Riot the Steward, Never-content his mate; Pride the Cockson, Superstition the Preacher, Hypocrisie the Boatswain, Coveteousness the Purser, Lust the Swabber, Fury the Gunner, Presumption the Corporal, Sedition the Trumpetter, Drunkenness the Drummer: Vices are the Sails, Custom the Main-mast, Example of the multitude the Fore-mast, Lusts and passions the Cables, Blindness of mind the Rudder, Hardness of heart the Helme, the Wisedom of the flesh the Card, the Mystery of iniquity the Compass, the five senses, or if you will, scoffing Atheists, prophane foul mouth'd drunkards, & all the rabble of Hell are the Mariners; lewd affections the Passengers, little conscience the Load-stare; she hath two tyre of great Ordinance planted in her, heresie, & irreligion, [Page] (being either for a false God or none) Oaths, Blasphemy, and curses are the Powder and Shot, which they spit against all that worship the Lamb, or fight under the ensign of Faith; her Armour is carnall security, the Flag in her top is infidelity, the Motto (There is no God but gain); Her ballast which keeps her upright, is ignorance; most of her Tackling shee has from Rome; Antichrist as Pilot steares her in such a course, tha [...] she goes on swiftly, proudly, securely; scorning and scoffing (Senacharib like) to hear that any Lord should deliver this poor Pinnace out of her hands; yet in the sequel this silly Pink, having the insurance of God's omni-presence, finds not onely succour from the Stock of the Churches Praiers, which like another Merchant-man comes in to the rescue; but likewise that God's Almighty power and providence is near at hand, as a strong Castle of defence to free her, whereby she escapes, even as a Bird out of the snare of the Hunter, to praise the Lord, who hath not given her as a prey unto their teeth, that would have swallowed up all quick; but delivered her from such swelling waters, floods of affliction, and streams of persecution, as else had gone over her, and even drowned her soul, as it is Psalm 124, while this great Gallion (though it seem like that Invincible Armado) flies, and (having no Anchor) when the storms of God's wrath arise, down she sinks to desperation, and perisheth in the bottomlesse pit, or burning lake of fire and brimstone, where wee'l leave her, to receive a just recompence of reward.

§

Imprimatur

Th. Wykes.

Decemb. 4. 1640.

FINIS.

§

Printed by I. Bell, for Iames Crumpe, and are to be sold at his house in little Bartholomews Well-yard. 1657.

A SHORT AND SURE Way to Grace and Salvation; BEING A Necessary and Profitable Tract, upon Three Fundamental Principles of Christian Religion: which few do indeed know: and yet he who knows them not, cannot be saved: Viz. • How Man was at first Created. , • How he is now Corrupted. , and • How he may be again Restored.  Together with the conditions of the Covenant of Grace, and to whom the Promises of the Gospel belong. The which well learned, would keep Millions out of Hell; that blindly throng thither.

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By R. YOUNGE of Roxwell in Essex.

If our Gospel be hid, it is hid to them that are lost: in whom the god of this world, hath blinded the mindes of them which beleeve not; lest the light of the glorious Gospel of Christ, who is ihe image of God, should shine unto them,

2 Cor. 4.3, 4.

Sect. I.

AS when God created the World, the first thing he made was Light, Gen. 1.3. so when he makes us new creatures, he first creates light in the understanding, whereby the▪ poor soul may see his spiritual misery and wretchedness; which before (by reason of that vail or curtain which is drawn ever every natural mans heart, 2 Cor, 3.14, 15, 16.) he is so far from discerning, that with Laodicea he thinks himself rich, and to want nothing; when yet he is wretched and miserable, and poor, and blinde, and [...][Page]of all spiritual endowments, Rev. 3 17. 1 Tim, 6.4. As for instance, it is to be observed, (can never be enough bewailed) that generally throughout the Land people of all sorts (young and old, rich and poor) especially the poor, are so invincibly ignorant, that (remaining so) it is impossible (so far as I am able to judge by the Word of God;) that ever they should be saved.

As ask them these questions, How do you hope to be saved? They will answer, By my prayers and good endeavours. Have you never broke this or that Commandment, Thou shalt have no other gods but the Lord. Thou shalt not kill. Thou shalt not steal. Thou shalt not commit adultery? No, never they thank God▪ are you proud? No, not they; What should they be proud of? and many the like. As for Original sin, they know not what it means. Nor is there any convincing them, that they were born sinners into the world. Yea, let a Minister come to them upon their death-bed, and question with them about their estates, or ask them how their souls fare, and what peace they have? What will be their manner of answering? (especially if they have not been notorious offenders) Are they a whit troubled for Sin, either Original or actual? Or will they acknowledge themselves in a lost condition without Christ? No, their consciences are at quiet, and they are at peace with themselves and all the world; and they thank God, no sin troubles them nor ever did. They have been no Mu [...]therers, no Adulterers, no common Drunkards; neither have they been Oppressors. (For they are so blind and ignorant, that they think the Commandment is not broken, if the outward gross sin be forborn.) Yea, will they say, I do not know that I have wronged man, woman, or child. I have been a Protestant, and gone to Church all my daies.

Sect. II.

Sect. 2. Yea so far are they from being sensible of their wants, that you shall hear them brag of their faith, works, and good meaning; of their just and upright dealing: the goodness of their hearts, the strength of their faith, hope; and that they never doubted in all their lives. Yea, that it were pity they should live, if they did not beleeve in Christ, and hope to be saved by him. The usual expressions of formal Christians, and Protestants at large: who know not what faith, hope, or a good heart means, no more then Nicodemus knew what it was to be born again.

All which answers and brags of theirs do imply, that they are as righteous as Christ him self, or Adam in the State of innocency: for he that can clear himself from pride, or the breach of any one Commandment, or from Original sin; may clear himself from all sin whatsoever; and if so, what need of Christ? Yea, what possibility is there that ever such a soul should have any benefit by Christ? Who came not to call the righteous, (viz. such as think themselves so) but weary and heavy-laden sinn [...]rs to repentance, Matth. 10.6. & 15.24. & 18.11, 9.12, 13. 1 Tim. 1.1 [...], Luke 1.53.

Sect. III.

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Again, this is an infallible truth, that without repentance there is no being saved; and what hope of their serious and unfained repentance? For sin must be seen, before it can be sorrowed for. A man must know himself sick, before he will seek to the Physician. Yea where is no discovery of the disease, the recovery of the health is in vain hoped for. Which makes Cyprian say, that it is as meer lost labour, to preach unto a man the things of God, before he is humbled with the sight of his wants: as to offer light to a blinde man, to speak to a deaf man, or to labour to make a brute beast wise.

Besides, if wee look to be saved by any thing that we can do; Christ can profit us nothing. For the Son of man is come [...]o seek, and to save only that which was lost: the lost sheep of the house of Israel, Matth. 18.11. Luke 19.10. 1 Tim. 115. even such as utterly despair in regard of all other helps. Nor is he any way fit for absolution, who findes not himself worthy of condemnation. We shall find no sweetness in Christs blood, till we feel the smart of our own sins. Yea, no men under Heaven are in so hopeless a condition as they, who think to be saved by their performances, or any other thing or means, then by the righteousness of Christ alone. It faring with them as it doth with unskillful swimmers: who when they begin to sink, if they catch hold of weeds in the bottom, the faster they hold, the surer they are to be drowned.

Sect. IV.

Fourthly and lastly, there needs no more to condemn these men, then their ignorance of such saving truths: especially, in such glorious times of light and grace as these are; wherein they may hear the Word preached every day in the week, if they did not sl [...]ght and disregard it, which aggravates their sin exceedingly: For though it be enough, that God hath set down his will in his Word most plainly, and we may read, or hear it read, (were it at any rate) and that the Epitomy of the whole Law is writ in every mans heart; whatsoever ye would that men should do unto you, even so do ye unto them, Matth. 7.12. (As it serves not a Malefact [...]rs turn, to plead ignorantiam juris, he knew not the Law of his Prin [...] which he hath broken: for if the King have once proclaimed any thing, [...] the subject after sufficient time of notifying his will, be ignorant of [...] at his own peril be it.) Yet to be affectedly ignorant, and to shut [...] eyes against the light of the Gospel, is by far more damnable: this is a sin. with a witnesse. As what says our Saviour? Iohn 3.19. This is the condemnation, that light is come into the world, and men loved darkness rather then light, because their deeds were evil. And so on the contrary, This is life eternal, to know thee the onely true God, and Iesus Christ whom thou hast sent, Joh. 17.3. Besides, without knowledge, the mind cannot be good, as wise Solomon affirms, Prov. 19. 2, A man may know, the will of God, and yet not do it; but he cannot do it, except he know it. Neither can he be born of God, that knoweth him not. 1 Ioh. 4.7. not [...]an he love God [...] [Page] out thy fury upon the Heathen that know thee not, Psal. 79.6. And that other more terrible, 2 Thes. 1.7, 8. The Lord Iesus shall be revealed from Heaven in flaming fire, to take vengeance on them that know not God. Whence the Prophet Isaiah is peremptory, It is a people of no understanding, therefore he that made them, will not have mercy upon them; and he that formed them, will shew them no favour, Isa. 27.11.

Observe these Scriptures you ignorant souls, that think your ignorance will excuse you: and let not Satan, nor your deceitfull hearts so delude you, as to think that God is in jest, where he saith, My people are destroyed for lack of knowledge; and because thou hast rejected knowledge, I will also reject thee. Hosea 4.6. Or if you do, you shall one day find him in earnest. For as you know not Christ here, so when you shall look for entrance into his Kingdome hereafter, he shall say unto you, Depart from me, I know you not, Matth. 25.12, 41. which will be but a sad saying; And far better were it, that you were ignorant of all other things: which makes St Paul say, I desire to know nothing among you, save Iesus Christ, and him Crucified, 1 Cor. 2.2.

Sect. V.

Now this being the case of millions in this City, and so all the Land over: what can we other then conclude, That few (even amongst us) shall be saved, as our Saviour affirms, Matth 7.13, 14. & 20.16. And that the whole world lieth in wickedness, as St Iohn speaks, 1 Ioh. 5.19. And that the number of those whom Satan shall deceive, is as the sand of the Sea, Rev. 20.8. & 13.15, 16, 17. Isa. 10.22. Rom. 9.27.

VVhich being so, I hold my self bound to acquaint them, what every one must of neccessity know, or they cannot be saved: the which I will do in a few lines, that all (who will) may have the benefit thereof VVherefore let all such (if they have ears) hear what I shall say unto them out of God's Word, in laying open those three Fundamental principles before mentioned.

Sect. VI.

Touching the bounty and goodness of GOD in Man's Creation, these things would be known.

1. That God in the beginning made man in Paradise, after all his other works; that he might come as to a sumptuous palace ready furnished.

2. That he was made a compendium, and abridgment of all the other creatures: as being a little world of himself; for whereas Planets have being, not life; Plants have life, not sense; beasts have sense, not reason; Angels have being, life, reason, not sence; Man hath all, and contains in him more generality then the Angels; viz. being, life, sense, reason.

3. That as he was made Lord of, and had dominion over all; so he did excell all other visible creatures.

1. In that he had a reasonable soul,

2. In that he hath a speaking tongue,

3. In that he was made upright, with his face lifted up to heaven-ward,

4. In that all things were made subject to him, [...]

[Page]More especially we are to know, that as God made all things else for mans use and service: so he created man (male and female) more immediately for his own honor, and service; and did accordingly adorn him with gifts, and abilities above all other visible creatures. For God made us (had not we unmade our selves) after his own Image, endowing us (as with reasonable, and immortal souls, so) with perfection of all true wisdome, holiness, and righteousness; writing his Law in our hearts and giving us ability to obey, and fulfil the same in every point; and withal a power to stand, and for ever to continue in a most blessed and happy condition, free from all misery, and to enjoy a sweet, and blessed Communion with his Creator. So that man was created very good, did clearly and perfectly know the whole will, and works of his Maker▪ was able out of the integrity of his soul, and fitness of all the powers fully, willingly and chearfully to love, observe, and obey his Maker, in every tittle and circumstance he required, and to love his neighbour as himself: so that neither the minde did conceive, not the heart desire, nor the body put in execution any thing, but that which was acceptable, and well pleasing unto God, as these insuing Scriptures do plainly prove. Gen. 1.26, 27, 30. Eccles. 7.29. Rom. 2.14, 15.

Sect. VII.

VVhich being so, how should it humble us, and make us ashamed of our present condition; and withal set us on fire with a holy zeal, to out-strip and go before all the rest of the Creatures in obeying our Creator; as far as he did make us out-strip them all in spiritual and divine excellencies? whereas hitherto, they have out-stript and gone before us in a high degree: as for Instance. Though we are bound to praise and serve God above any creature whatsoever, in that all the creatures were ordained for our sakes; yet heaven, earth, and sea; all the elements, all the creatures, obey the Word of God, and serve him as they did at first; yea, call upon us to serve him; onely men for whom they were all made, most ingratefully rebel against him. As if you consider it rightly, the obedience of insensible and bruit creatures unto the will of God, is a great check and reproof unto the disobedience of man. Man is the chiefest of creatures, and they the lowest; yet do they as far exceed him in obedience, as he doth them in natural eminency. The Stork and the Swallow know their appointed times; The Ox knoweth his owner, and the Asse his masters crib; the Sea moveth in a settled and unmoving course; the Stars fits their many changes, to a steddy rule answerable to the will of him that never changeth. The Lord by Moses but spake to the rock, and it gave water to the thirsty Israelites; he but commanded the clouds to rain down Manna, and the winde to bring them in Quails, for the satisfying of their hunger, and they did so. Yea, he but bade the Ravens bring bread and flesh to Elijah, and they did it. In like manner did the winde and sea▪ Matth. [...] [Page] 2 Kings 2.24. the Fire, Dan. 3.27. the Earth, Numb. 16.19, to 27. obey they voice of the Lord, and many the like spoken of in Scripture. But man is wholly gone astray from his rule; and not only runneth from it but against it: so that he is far worse, then things worse then himself.

Which were it rightly considered, would be enough to melt an heart of Adamant: For was this the principal end, for which men were created in such a glorious condition? That we might honor, love, and serve our Creator, and injoy, communion and happinesse with him for ever; and are we so far from excelling the rest of the creatures, that we are become more disobedient, and rebellious to God, then any one of them, except Satan himself? One would think it should make all, (that thirst not after their own damnation) not onely to hate, and dislike themselves for it: but force us with all possible speed and industry, to seek out the cause, and how to recover our selves out of this wretched and damnable condition.

Sect. VIII.

But it will be demanded how this comes to be so? and what was the cause;

To which I answer; God at first, entred into Covenant with our first, Parents as publike persons; both in behalf of themselves, and all that should proceed out of their loines; and so that whatsoever gifts, priviledges and endowments they had bestowed upon them, should be continued to them and theirs; onely upon condition of their loyaltie, and personal obedience (of which the tree of li [...]e was a pledge:) and they should have and injoy them, or lose and be deprived of them, aswel for their off-spring, as for themselves, as they should keep or transgress his royal Law.

But see how unworthily they demeaned themselves, towards this their bountifull Maker and Benefactor! For whereas God placed them in Paradise, and gave them free liberty to eat of the fruit of every tree in the Garden; save onely of the tree of knowledge of good and evil; prohibiting them that alone, even upon pain of eternal death to them and theirs; they most perfidiously contemned, and brake this Law; which (as sundry circumstances that do aggravate it shew) was a most execrable and damnable sin. As observe the several circumstances set down by Moses, to amplifie the foulnesse of their Fall: as,

First, that they despised, and made light of the promise of God; whereby they were commanded to hope for everlasting life, so long as they continued their loyalty and obedience.

2. There was in it an unsufferable pride and ambition, in that he could not content himself with being Lord of the whole Universe: but he must be equal unto God; and every way like his Maker.

3. VVhat greater unbelief could there be? when he gave more credit to the Serpent, in saying he should not die; then to God, who immediately before tells them, that if he did sin in eating the forbidden fruit, he should dye.

4. In this sin was not onely unkindnesse not to be parallel'd: but [Page] wilfull murther of himself, and all his posterity, whom he knew were to stand of fall with him.

5. Herein was foul apostasy from God to the devil: to whom (charging God with lying, envy, malice, &c,) he revolted, and adhered, rather then stick to his Maker.

And to the might be added many the like circumstances. which grievously aggravate the sin of our first Parents, and make it so deadly in effect. For hereby it is, we not onely lost our blessed communion with God; that the Image of God after which they were created, was forthwith abolished, and blotted out: but that many grievous miseries and punishments, came in the room of it: so that in the place of wisdom, power, holiness, truth righteousness, and the like ornaments, wherewith we had been cloathed, there hath succeeded these and the like:

1. This their sin hath filled our whole man with corruption.

2. It hath made us become vassals unto sin and Satan.

3. It hath disabled us from understanding the will, and observing the Commandments of the Lord.

4. It caused us to lose our right unto, and soveraignty over the creatures.

5. It makes our persons and actions unacceptable to God.

6. It hath cast us out of Gods favour, and made us liable, and subject to all the plagues and miseries of this life; and to endless, easless, and remediless torments in the life to come.

Sect. IX.

And the reason is, Our First Parents being the root of all mankinde; and instead of all their posterity before they had issue: and the Covenant being made with them as publick persons, not for themselves onely, but for their Posterity; who were to stand or fall with them: they being left to the freedom of their own wills, in transgressing the commandment of God by eating the forbidden fruit, through the temptation of Satan: have made us, and all mankind descending from them by ordinary generation, as guilty of their sin, as any heir is liable to his fathers debt. Their act being ours; as the act of a Knight, or Burgess in the Parliament House, is the act of the whole County. in whose name, and room they sit, and whom they represent: by which means our Nature is so corrupted, that we are utterly indisposed and made opposite unto all that is spiritually good, and wholly inclined to all evil, and that continually; and have also lost our communion with God, incurred his displeasure and curse; so as we are justly liable to all punishments both in this life, and in the life to come.

Now for the fuller confirming and amplifying of what hath been said, touching Original sin; take only these ensuing Scriptures, and Auhorisms, without any needless connexion; that I may be so much the briefer.

Sect. X.

Amongst many others, the most pregnant Scriptures for the confirming of this point. I hold to be these.

[Page] The fath [...]rs have eaten sowre grapes, and the childrens teeth are set on edge, Jer. 31.29. was a true proverb, though by them abused, By one man sin entered into the world, and death by sin: and so death passed upon all men, in whom all have sinned, Rom. 5.12, to 21. Who can bring a clean thing out of an unclean? not one, Job. 14.4. See Chap. 15.14, 15, 16. We are all as an unclean thing, and all our righteousnesses are as filthy rags, Isa. 64, 6. By the works of the Law, there shall no flesh be justified in his sight, Rom. 3.20. There is no difference, for all have sinned, and come short of the glory of God, Rom. 3.21, 22, 23. And God saw that the wickedness of man was great in the earth; and that every imagination of the thoughts of his heart was only evil continually. And it repented the Lord that he had made man, Gen. 6 5, 6. Both Iews and Gentiles are all under sin: As it is written, there is none righteous, no not one. There is none that understandeth, there is none that seeketh after God; They are all gone ont of the way, they are altogether become unprofitable; there is none that doeth good, no not one. Their throat is an open sepulchre, the poyson of Asps is under their lips, there is no fear of God before their eyes, Rom. 3.9, to 20. Out of the heart proceed evil thoughts, murthers, adulteries, fornications, thefts, false witness, blasphemies, Mat. 15.19. See Gal. 5.19. 20, 21. Whence come wars, and sightings amongst you? come they not hence? even of your lusts that war in your members, James 4.1. Unto them that are unbelieving is nothing pure: but even their minde and conscience is defiled, Tit. 1.15. I see another Law in my members, warring against the Law of my minde; and bringing me into captivity to the Law of sin which is in my members. O wretched man that I am, who shall deliver me from the body of this death, &c? Rom. 7.14, to 25. where the Apostle speaks all this, and a great deal more of himself; see Ephes. 2.2, 3. Gal. 3.10.

Yet how many that grieve for their other sins, which are never troubled for their Original corruption! which should above all be bewailed, even as the mother and nurse of all the rest; and thought worthy not of our sighs alone, but of our tears. For this is the great wheel of the Clock, that sets all the other wheels a moving, while it seems to move slowest. And never did any truly and orderly repent, that began not here: esteeming it the most foul and hatefull of all, as David, Psal. 51.5. And Paul, crying out of it as the most secret, deceitfull, and powerfull evil, Rom. 7.23, 24. And indeed, if we but clearly saw the foulness and deceitfulness of it; we would not suffer our eyes to sleep, nor our eye-lids to slumber, until a happy change had wrought these hearts of ours (which by nature are no better then so many styes of unclean Devils) to become habitations for the God of Iacob.

Sect. XI.

We are the cursed seed of rebellious parents; neither need we anymore to condemn us, then what we brought into the world with us. In Adam the root of all, we all so sinned; that if we had no inherent sin of our own, this imputed sin of his, were enough to damn us.

[...] [Page] Utter, the branches cannot be better. They were the fountain, we the springs: if the fountain be filthy, so must the springs. VVhence it is, that holy David cries out; Behold, I was shapen in iniquity, and in sin did my mother conceive me, Psal. 51.5.

Tantillus puer, tantus peccator, saith St Austin: when a little childe, I was a great sinner. As in the little and tender bud, is infolded the leaf, the blossom, and the fruit; so even in the heart of a young child, there is a bundle and pack of folly laid up, as Solomon affirms, Pro. 22.15. And as Moses Speaks, The thoughts of mans heart are evil, even from his childhood, Gen. 6.5. & 8.21.

VVe brought a world of sin into the world with us; and were condemned, so soon as conceived: we were adjudged to eternal death, before we lived a temporal life. As admit thou hadst never offended, in the least thought, word, or deed all thy life: yea, admit thou couldest now keep all the commandments, actually and spiritually; yet all this were nothing, it could not keep thee out of Hell: since that Original sin which we drew from the loins of our first Parents, is enough to damn us.

Sin and corruption are the riches that we bequeath to our children; rebellion the inheritance that we have purchased for them, death the wages that we have procured them. God made us after his own image; but by sin we have turned the image of God into the image of Satan: Yea, like Satan we can do nothing else but sin, and make others sin too, who would not so sin but for us.

As a furnace continually sparkles, as the raging Sea foams, and casts up mire and dirt, and as a filthy dunghil does continually reak forth, and evaporate odious odors: so do our hearts naturally stream forth unsavory eructations, unholy lusts and motions, even continually.

As, O the infinitely intricate windings and turnings of the dark labyrinths of mans heart! who findes not in himself, an indisposition of minde to all good, and an inclination to all evil? O the strange monsters, the ugly, odious, hideous fiends; the swarms, litters, legions of noisom lusts that are co [...]ched in the stinking styes of every one of our deceitfull hearts! insomuch, that if all our thoughts did but break forth into action we should not come far short of the Devils themselves.

Sect. XII.

And as the healthiest body is subject to the mortallest disease; so there is no sin so odious, unto which of our selves we are not sufficiently inclinable. For Original sin, in which we are all born and bred, containeth in it self the seed of all sins; that fearfull sin against the Holy Gost it self not excepted.

Such venemous natures we have; that never was there any villany committed by any forlorn miscreant, whereunto we have not a disposition in our selves. Insomuch, that we ought to be humbled, even for those very sins, from which we are in a manner exempt [...] For that Cain's [...] [Page] blasphemy, Doegs murther, Pharaohs cruelty, Sodoms lust, Iudas his treason, Iulians apostacy, &c. are not our sins, and as much predominant in us, as they were in each of them; it is onely Gods free grace and goodness. For all of them should have been thine and my sins, if God had left us to our selves. Lord, saith St Austin, thou hast forgiven me those sins which I have done, and those sins which onely by thy grace I have not done: they were done in our inclination to them, and even that inclination needs Gods mercy. If we escape temptation, it is his mercy; if we stand in temptation, it is his mercy; if our wills consent not, it is his mercy; if we consent, and the act be hindered, it is his mercy; if we fall, and rise again by repentance, all is his mercy.

We cry out of Cain, Iudas, Iulian, the Sodomites: alas, they are but glasses to see our own faces in: For as in water, face answereth to face; so doth the heart of man to man, sayes Solomon, Prov. 27.19. Even hating of God, is by the Holy Ghost charged upon all men. Rom. 1.30. Iohn 15.23, 24, 25. VVe are all cut out of the same piece; and as there is the same nature of all Lyons, so of all men.

There is no part, power, function, or faculty, either of our souls or bodies, which is not become a ready instrument to dishonor God: our heart is a root of all corruption, a seed plot of all sin; our eyes are eyes of vanity, our ears are ears of folly, our mouths mouths of deceit, our hands hands of iniquity; and every part does dishonor God; which yet would be glorified of him. The understanding which was given us to learn vertue, is apt now to apprehend nothing but sin; the will which was given us to affect righteousness, is apt now to love nothing but wickedness; the memory which was given us to remember good things, is apt now to keep nothing but evil things &c. For sin like a spreading leprosie, is so grown over us, that from the crown of out heads, to the sole of our feet, there is nothing whole therein, but wounds, and swellings, and sores full of corruption. To be short, we are as Traitors, condemned to suffer eternal torments in Hell fire, being onely reprieved for a time.

Sect. XIII.

And so much of Original sin, which is the pravity, naughtiness, and corruption of our Nature, Psal. 51.5. Now of actual sin, which is the transgression of Gods Law, 1 Ioh. 3.4. when evil thoughts are consented unto, and performed in outward deeds, Iames 1.15. Touching which we are to know, and take notice; that

The Law of God is spiritual, and therefore requireth, not onely outward obedience in word and deed; but also inward in minde and heart, and that chiefly: neither doth it forbid onely the committing of outward sins in word and deed; but also all the secret corruptions of the mind and heart. Rom. 7.13, 14, 15. Mat. 5.21, 22, 27, 28. 1 Iohn 3.15.

Again, where any duty is commanded, there the means which tend thereto are enjoyned; and where any vice is forbidden, there the occasions, provocations, and Allurements tending thereto are also forbidden. Again, [...] [Page] it well also in regard of circumstances; as namely, that it flows from a pious and good heart, sanctified by the holy Ghost; and be done in faith, obedience to the word, humility, saving knowledge and sincere love to God, zeal of his glory, and a desire to edifie and win others: of which I might give you many examples; as of the Iews fasting, Isa. 58, 3, to 8. of those reprobates preaching in Christs name, and casting out devils, Matth. 7.21, 22, 23. of Cain's sacrificing, 1 Iohn 3, 12. He offered, and God abhorred; because he cared not for the manner, to do it well, God cared not for his offering, though the act was good. Simon Magus believed, Herod listned, Felix feared, Saul obeyed, Iezabel fasted, the Pharisees prayed: but because they did not believe so, hear so, fear so, obey so, fast so, and pray so as God required, and as is before related, they were never the more regarded for what they did. For love is the fountain of obedience; and all external obedience to God without inward love, is hypocrisie: whereas Christ commends to his disciples, the care of keeping his commandments aright, as the utmost testimony of their love unto him, Ioh. 15.10.

Sect. XIV,

VVhich being so, how oft and how many wayes do we all offend? For if we but narrowly look into our hearts and lives: we shall easily perceive, that there is not one of those righteous precepts, set down, Exod. 20. which we have not broken, ten thousand times, and ten thousand wayes. Yea, O God, (may the best of us say) there is no vein in me, that is not full of the blood of thy Son, whom I have crucified and crucified again by multiplying many, and often repeating the same sins; there is no artery in me, that hath not the spirit of error, the spirit, of pride, of passion, of lust, the spirit of giddinesse in it; no bone in me, that is not hardened with the custome of sin, nourished and suppled with the marrow of sin; no sinews, no ligaments, which do not tye and chain sin and sin together. Yea, If we but watch over our own hearts narrowly one day: we shall finde an army of unclean thoughts and desires there, perpetually fighting against our souls. VVhereby we are continually tempted, drawn away and enticed through our own concupiscence. As how many temptations come in by those Cinque ports the sences? how many more by Satans injections? presenting to the affections things absent from the sences? but most of all by lust it self, (a thing not created yet as quick as thought) tumbling over a thousand desires in one hour: For, the devil and our flesh meet together every day, and hour; to ingender new sins, which is the reason our sins are counted among those things which are infinite: as the hairs of our head, the sands of the Sea, the stars of Heaven.

VVe are swift to all evil, but to all good immoveable; when we do evil, we do it cheerfully, and quickly, and easily; but if we do any good, we do it faintly, and rawly, and slackly. VVe have used all our wisdom, to commit the foolishness of sin; our whole conversation hath been to serve Satan, and fulfil the lusts of the flesh. VVe even suck in iniquity like water [...] [Page] It hath been the course of our whole life, to leave that which God commands, and to do that which he forbids. The Word and Spirit may work in us some flashes of desire and purposes of better obedience: but we are constant in nothing, but in perpetuall offending; onely therein we cease not: for when we are waking, our flesh tempts us to wickednesse; if we are sleeping, it sollicits us to filthiness.

Whatever God commands, we do the contrary: We prophane his Dayes, contemn his Ordinances, resist his Word, grieve his Spirit, misuse his Messengers, hate our reprovers, slander and persecute his people, seduce our friends, give ill example to our neighbours, open the mouthes of God's and our enemies, to blaspheme that glorious Name after which we are called, and the truth we profess. Yea, we have done more against God in one week, then we have done for him ever since we were born; and whereas the least of Gods mercies is greater then all the courtesies of men: we are not so thankfull to him for them all, as we are to a friend for some one good turn.

Sect. XV.

Neither are we sufficient of our selves to think, much less to speak, least of all to do ought that is good, 2 Cor. 3.5. Iohn 15.4, 5. There is so much wearisomness, pride, passion, lust, envy, ignorance, awkwardness, hypocrisie, infidelity, vain thoughts, unprofitableness, and the like; cleaving to our best actions, to defile them: that even our praying, and fasting, and repenting; our hearing, believing, and giving; our holiest communication, our most brotherly admonition, &c. are in themselves as filthy rags, Isa. 64.6. were they not accepted in Christ, covered with his righteousness, and washed white in his most precious blood.

Our very righteousness is as a menstruous cloth, Isa. 64.6. What then is our sinfulness? As bring we our lives to the rule; Look how many sins are cherished, so many false gods there are chosen. Look how many creatures thou inordinately lovest, fearest, trustest, rejoycest in; so many new gods hast thou coined: and wilt thou not then pleade guilty, when the first and second Commandment arraigneth thee?

Thou canst not away with swearing; but dost thou reprove others for their swearing? Didst thou never hear Sermons unpreparedly, irreverently, &c? Does thy heart upon a Sabbath rest from worldly thoughts? much more thy tongue from worldly speeches? There is murther of the heart, hatred: Hast not thou murthered thy neighbours soul, by thy negligence, perswasion, evil example, &c. Thou hast not stoln, but hast thou not coveted? Hast thou been liberal to those that are owners of a part of thy goods? hast thou not robb'd thy brother of his good name? which is above silver and gold. Hast not thou robb'd God of his worship? of his Sabbaths? of his Tythes, &c. Lying, flattering, detracting, listning to ta [...]s, yea not defending thy brothers good name, is to bear false witness.

[...] [Page] very first motions of sins, springing out of our hearts, though presently rejected; and a thousand the like: and yet for every drop of wickedness that is in the life, there is a sea in the heart that feeds it.

Sect. XVI.

True, if thou lookest on thy sins in Satans false glass, that will make them seem light, and contemptible; but behold them in the clear and perfect g [...]ass of Gods law, and they will appear abominable. Which makes our Saviour call hatred, murther; a wanton eye, adultery; &c. Yea, consider thy sins rightly, and they will appear as the Iudasses that betrayed, the Souldiers that apprehended, bound smote, and wounded thy Saviour, as the gall and vinegar in his mouth, spittle on his face, thorns on his head, nails in his hands, spear in his side, &c.

This is the way to know thy self sinful: and as thus to know thy self, is the best Divinity, as Demonax said of Philosophy: so thus to aggravate thy sins in thine own sight, is the only way to have them extenuated in the sight of God. Whence the more holy a childe of God is, the more sensible he is of his own unholiness; thinking none so vile as himself: as it fared with holy Iob, Iob 40.4. and 42.6. and with Isaiah, chap. 6.5. and 64.6. and with Saint Paul, 1 Tim. 1.15. Rom. 7.14. to 25. and with holy David, who almost in every Psalm so much bewails his sins, originall and actual; of omission and commission.

Carnal men are only troubled for those sins that appear to the world; but those in whom Christs is formed anew, think they cannot be humbled enough for their evil thoughts, vain and unprofitable words, for the evil which cleaves even to their best actions; for sins of omission, as the want of faith, and love, and repentance, want of the true fear of God, the neglect of preparation, and unprofitable hearing, of praying, and reading, in their families, of instructing their children and servants, of sanctifying the Sabbath, and seeing that all under them do the same; their unfruitfulness, under the means of grace, their not growing in grace, and the like. And thus do all experimental Christians, all that have spiritual eies. The want whereof I take to be the cause of all desperate wickedness; as what else but invincible ignorance is the cause, why wickednesse so abounds in every corner o [...] the Land? Sin indeed at first was the cause of ignorance; but now ignorance is the cause of Sin, swearing, and lying, and killing, and stealing, and whoring abound (saith the Prophet) because there is no knowledge of God in the land, Hosea 4.1, 2. It is a people that do erre in their hearts, saies God; Why? Because they have not known my ways; Psal. 95.10. Ye are deceived, (saith our Saviour) because ye know not the Scriptures, neither the power of God, Matth. 22.29. VVhen Christ wept over Ierusalem, what was the cause? Even their blindnesse. If thou hadst known (saith he) at the least in this thy day, those things which now are hid from thine eyes, Luke 19.42. Because men know not the wages of evil, therefore they do it: and because they would securely do it, therefore they refuse to know it. O that men knew how good it is to [Page] obey; to disobey. how evil! for this would soon disperse and dispel all the black clouds of their reigning sins in a moment. If they were wise (saith St. Bernard) they would fore-see the torments of Hell, and prevent them; but they that wander in by-paths, declare themselves ignorant of the rightway of salvation, Rom. 3.17. I grant, many that are wicked have a shew of wisdom: but let them seem to know never so much; yet it is through ignorance that they do so ill.

Sect. XVII.

And so having given you a short survey of our wretchedness, by reason of Original sin, and actual transgressions; by which we must confess to have deserved double damnation: I come now to declare the means which God of his infinite goodnesse hath found out, both for the satisfying of his justice, and also freeing us from the guilt, and punishment of either. And that with as much brevity, as may stand with perspicuity.

First in general we must undoubtedly know, that the sole perfection of a Christian, is [...]he imputation of Christs righteousnesse; and the not imputation of his own unrighteousnesse; as appears by the whole current of Scripture, of which a few.

Even the Son of man came to give his life a ransom for many. Mark, 10.45. As in Adam all die, so in Christ shall all be made alive, 1 Cor. 15.21, 22. As by one mans disobedience, many were made sinners: so by the obedience of one, shall many be made righteous, &c. Rom. 5.18, 19. As by the offence of one, the fault came on all men to condemnation: so by the justifying of one, the benefit abounded towards all men to the justification of life, Rom. 5.18. Unto Iesus Christ that loved us, and washed us from our sins in his own blood, Rev. 1.5. The blood of Iesus Christ his Son, cleanseth us from all our sins, 1 Joh. 1.7. he is the reconciliation for our sins, &c. 1 Joh. 2 1, 2. He hath made him to be sin for us, who knew no sin: that we might be made the righteousnesse of God in him, 2 Cor. 5.21. He was delivered to death for our sins, and is risen again for our justification, Rom. 4.25. Who his own self, bare our sins in his own body on the tree; by whose stripes we were healed, 1 Pet. 2.24. He was wounded for our transgressions, he was broken for our iniquities, the chastisement of our peace was upon him and with his stripes we were healed, Isa. 53.5. Neither is there salvation in any other; for among men there is given none other name under Heaven whereby we must be saved, Acts 4.12. The wages of sin is death, but the gift of God is eternal life, through Iesus Christ our Lord, Rom. 6.23. I am the resurrection and the life, he that beleeveth in me, although he were dead, yet shall he live, John 11.25. You hath he quickned, that were dead in trespasses and sins, Ephes. 2.1. God so loved the world that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. For God sent not his Son into the world, to condemn the world: but that the world through him might be saved, Joh. 4.16. to 20.

God commendeth his love towards us, in that while we were yet sinners, [Page]Christ died for us: much more then being now justified by his blood, we shall be saved from wrath through him. For if when we were enemies, we were reconciled to God by the death of his Son: much more being reconciled, we shall be saved by his life, Rom. 5, 6. to 11, read to the end of the Chapter. See more Iohn 1.29. Acts 13.39. Rom. 6.4. to 23. and 8.2, 3. and 10. 3,4. 1 Cor. 15.56. Col. 1.14. Gal, 3.22. Heb. 9.28. 1 Pet. 1.18, 19, 20. 1 Joh. 3.8.

Sect. XVIII.

As Christ was a sinner onely by the imputation of our sins: so we are just, onely by the imputation of his righteousness. Our good works (were they never so many and rare) cannot justify us, or deserve any thing at Gods hands: it is onely in Christ that they are accepted, and only for Christ that they are rewarded. Yea the opinion of thine own righteousnesse, makes thy condition far worse then the wickedest mans alive. For Christ that came to save all weary and heavy laden sinners; (be they never so wicked) neither came to save, or once to call thee that hast no sin, but art righteous enough without him. As hear his own words to the proud Pharisees, who had the same thoughts of themselves as thou hast; They that be whole need not a Physitian, but they that are sick. I am not come to call the righteous, but sinners to repentance. The lost sheep of the house of Israel, Mat. 9.13. and 10.6. and 15.24. and 18.11. Nor can any soul be so dangerously sick; as thou, who art least sensible of thy being sick.

Briefly, until with Saint Paul, thou renounceth thine own righteousness, seest thy self the greatest of sinners, art able to discern sin in every thing thou canst think, speak, or do, and that thy very righteousness is no better then a menstruous cloth, Isai. 64.6. thou canst have no part in Christ. And untill Christ shall become thine by Regeneration, and a lively faith: Thou art bound to keep the whole Law, actually and spiritually with thy whole man, thy whole life; or else suffer eternal death and destruction of body and soul in Hell for thy not keeping it. So that thou hast yet to answer (and I pray mind it seriously) for all the sins, that ever thou hast committed, who art not able to answer for one of the least of them. For the wages of sin, (any sin be it never so small) is eternal death, Rom. 6.23. Gal. 2.16, 19, 20, 21.

Neither let Satan, nor thy own deceitfull heart delude thee; in thinking that thou hast faith, when thine own words declare the contrary. Nor would I ask any more evidence against thee in this, then thine own mouth; in saying, that thou never doubtedst in all thy life: for this makes it plain that thou never hadst faith, nor ever knewest what saith means. For he who never doubted, never believed: and Satan hath none so sure, as those whom he never yet assaulted.

Sect. XIX

But this being a main fundamental point, which every man is bound to know: I will more particularly and fully explain it, as thus:

Man being in a most miserable, and undone condition; by reason of [Page] Original and actual sin, and of the curse due to both, being liable to all miseries in this life, and adjudged to suffer eternal torments in hell-fire after death, having no possibility to escape the fierce wrath of Almighty God; who had already pronounced sentence upon him; VVhen neither Heaven, Earth, nor Hell, could have yeilded any satisfactory thing besides Christ; that could have satisfied Gods justice, and merited Heaven for us: then, O then! God of his infinite wisdome and goodness, did not onely find out a way to satisfie his justice, and the Law: but even gave us his own Son, out of his bosome, and his Son gave himself to die, even the most shameful, painful and cursed death of the Cross to redeem us, that whosoever believeth in him, should not perish, but have everlasting life; Iohn 3.16. A mercy bestowed, and a way found out; that may astonish all the sons of men on earth, and Angels in Heaven. VVherefore wonder at this, you that wonder at nothing! that the eternal God would die, to redeem our worse then lost souls; that we might not die eternally? O the deepnesse of Gods love: O the unmeasurable measure of his bounty! O Son of God who can sufficiently admire thy love, or commend thy pity, or extol thy praise! It was a wonder that thou madest us for thy self; more that thou madest thy self man for us, but most of all that thou shouldest unmake thy selfe, that thou shouldest dye to save us.

VVhich salvation stands, in two things. First, in freeing and delivering us from Hell; Secondly, In the possession of Heaven, and eternal life. Christ by his death, merits the first for us: and by his obedience, fulfilling the law, merits the second. The parts of our justification are likewise two: the remission of our sins, and the imputation of Christs righteousnesse; whereby we have freedom from all evill here, and the perfection of all good and happinesse in heaven. Insomuch that all those Millions of mercies that we have received, from, before, and since, we were born, either for soul or body; (even to the least bit of bread we eat) or shall enjoy to eternity: Christ of his free grace hath purchased for us, with the price of his own precious blood. For which see Psal. 68.19. and 145.15, 16. and 75.6, 7.

Hear this all you that care to be saved! God will pardon all your sins, he will give you an eternall crown of glory in heaven, if you unfainedly repent, and wholly rely upon Christ for your salvation by a lively faith; and that because he is just: for although the Lord cannot in justice let sin go unpunished; (for the wages of sin is eternal death, Rom. 6.23. death in the person, if not in the surety.) Yet Christ hath sufficiently satisfied for all the sins of the faithful, and paid their dept even to the utmost farthing; as is evident by Isai. 53.4, 5. 2 Cor. 5.21. Heb. 9.26. 1 Pet. 2.24. Rom. 3.25, 26. 1 Ioh. 1.7, 9. and sundry other places. As, are we bound to perform perfect obedience to the Law? Christ performed it for us. VVet [...] we for disobedience subject to the sentence of condemnation, the curse of the Law, and death of body and soul? He was condemned for us and bore the curse of the Law; he died in our stead an ignominious [...]. Did we deserve the anger of God? he endured his Fathers wrathful [Page] displeasure, that so he might reconcile us to his Father, and set us at liberty. He that deserved no sorrow, felt much; that we who deserved much, might feel none. And by his wounds we are healed, Isai. 53.5. Adam eat the apple, Christ paid the price. In a word, whatsoever we owed, Christ discharged; whatsoever we deserved, he suffered, if not in the self-same punishments (for he being God, could not suffer the eternal torments of Hell) yet in proportion, the dignity of his Person, (he being God and Man) giving value unto his temporary punishments; and making them of more value and worth, then if all the world should have suffered the eternal torments of Hell. For it is more for one that is eternal to die: then for others to die eternally. Therefore was the Son of God made the Son of man: that the Sons of men might be made the Sons of God: and therefore was he both God and man: lest being in every respect God, he had been too great to suffer for man; or being in every respect man, he had been too weak to satisfie God. And so much for explication of the Third Principle, mentioned in the beginning.

Sect. XX.

But now comes the hardest part of my work to be performed. For admit the Natural man be convinced of the truth of these three fundamental Principles never so clearly: yet he will draw such a conclusion from the premisses, that he will be never the better, for what hath been told him, yea he will decoct all (even the mercy, and goodness of God) into poyson. For what will such a one suggest to himself (the Devil helping forward) Let it be granted, will he say, that I were every way wretched and miserable; a great sinner, both originally, and actually; and likewise liable to all the plagues of this life, and of that to come: yet I thank God, I am well enough, so long as Christ hath paid my ransom; and freed me from all by a new Covenant; the tenure whereof is, Believe and Live: whereas at first it was, do this and live: to which I answer.

In Covenants and Indentures between party and party, there are alwayes articles, and conditions to be performed on the one side, as well as promises to be fullfilled on the other, as saith Pareus. Now as God hath covenanted and bound himself by his word and Seal; to remit thee thy sins, adopt thee his child by regeneration, and give thee the Kingdome of Heaven, and eve [...]lasting life by and for his sons sake; so Christ hath for, and on thy behalf undertaken; yea, thou thy self didst for thy part, bind thy self by covenant, promise and vow in thy baptism, that thou wouldest forsake the Devil and all his works, constantly believe Gods holy Word, and obediently keep his Commandments; the better thereby to expresse thy thankfulness towards him, for so great a benefit, 1 Pet. 3.21. Psal. 116.12, 13, 14. And we know that in Covenants and Indentures, if the Conditions be not kept, the Obligation is not in force. VVhereby millions (Magus like) after the water of baptism, (which is a Seal of the Covenant of Grace) go to the fire of Hell. Yea, except we repent and believe the Gospel, (threats, and precepts; aswel as promises) that holy Sacrament ▪ together with the [...] [Page] to us our salvation; will be an obligation under our own hand and seal against us; and so prove a seal of our greater condemnation. Therefore the main question is, VVhether thou art a believer? For although Christ in the Gospel, hath made many large, and precious promises: there are none so general: which are not limited, with the condition of faith, and the fruit thereof unfained repentance; and each of them are so tied and entailed, that none can lay claim to them, but true believers, which repent and turn from all their sins, to serve him in holiness, without which no man shall see the Lord, Heb. 12.14. Isa. 59.20. As for instance, Our Saviour hath made publick Proclamation, Mark 16.16. That whosoever shall believe, and be baptised, shall be saved. but mark what withal is added; he that will not believe, shall be damned. Again, God so loved the world, that he gave his only begotten Son; that whosoever believeth in him should not perish, but have everlasting life, John 3.15, 16. And that none may deceive themselves, he addeth; He that believeth on him is not condemned; but he that believeth not is condemned already: because he hath not believed in the name of the only begotten Son of God. And this is the condemnation, that light is come into the world, and men loved darkness rather then light, John 3.19, 20. And again, As many as received him, to them he gave power to become the sons of God: even to them that believe on his name, Joh. 1.12.

Again, Heb. 5.9. He is said to be the Author of eternal salvation, unto all that obey him: not unto them which continue in their rebellious wickedness, and never submit themselves to be ruled by the scepter of his Word. Christs blood (saith Zanchie) was shed as well for ablution, as for absolution: as well to cleanse from the soil and filth of sin, as to clear and assoil from guilt of sin, Rom. 6.5, 6. God hath chosen us in Christ, before the foundation of the world; that we should be holy, and without blame before him in love, Ephes. 1.4. They therefore that never come to be holy, were never chosen. He is said to have given himself for us, that he might redeem us from all iniquity, and purge us to be a peculiar people unto himself, zealous of good works, Tit. 2.14. Luke 1.74, 75. Yea, the Lord binds it with an oath, that whomsoever he redeemeth out of the hands of their spiritual enemies, they shall worship him in holiness and righteousnesse all the dayes of their life, Luke 1.73, 74, 75. 1. Pet. 2.24. and Tit. 2. The grace of God which bringeth salvation, teacheth us, that we should deny ungodliness and worldly lusts, and that we should live soberly, righteously and godly in this present world, vers. 12.

By all which it is plain, that as Christs blood is a Charter of pardon; so withal it is a Covenant of direction; and he that refuseth to live as that covenant prescribes, may perish as a malefactor that is hanged with his pardon about his neck.

Sect. XXI.

But alas, say what can be said, carnal men (who love their sins, better then their souls) will answer all, yea, confute whatsoever can be al [...], with, God is mercifull▪ Or in case that will not serve, yet they [Page] have another shift; or rather the enemy of mankinde will furnish them with an evasion, telling them that they have a strong faith, good hearts, and mean well; they repent of their sins, have as good wishes and desires as can be, are elected, hope to go to heaven as well as the best, &c. But to every of these, I answer,

First, true faith purifieth the heart, and worketh by love, consumeth our corruptions, and sanctifieth the whole man throughout, so that our faith to God, is seen in our faithfulnesse to men; our invisible belief, by our visible life.

Faith and holiness are as inseparable, as life and motion, the Sun and light, fire and heat, ice and coldnesse, the spring and greenness, the rose and sweetness, steel and hardness, crystal and clearness, pitch and foulness, honey and sweetness. Again, faith believeth the threats of the Word; together with the promises. Now thou who pretendest belief in the promises, shew me thy belief in the threatnings. For didst thou believe the truth of those menaces, which God hath denounced against unclean, covetous, ambitious, unjust, envious, malitious persons, and such like sinners: how durst thou then so wallow in these sins, that if God instead of Hell, had promised Heaven as a reward unto them, thou couldest not do more then thou doest? Why shouldest thou deceive thy self with an opinion of faith? when indeed thou believest not so much as the Devil does; for he believes [namely the threatnings of the VVord] and trembles for horror, Iam. 2. but thou goest on in sin, even mocking at the menaces, and in the infidelity of thy heart, givest them the lye, saying, no such thing shall befall thee. But Invadunt urbem somno vinoque sepultam; when they shall say peace and safety, then comes on them sudden destruction, 1 Thes. 5.3.

Though those Persecutors of Christ, and murtherers of the Lord of life, were the Devils children; as they were plainly told by truth it self, Ioh. 8.44. yet they most confidently believed, and stiffly maintained, that God was their father, verse 41. And so will the worst of men in these dayes, such as do nothing but sin, and make others sin, such as glory in, and maintain their sins.

Again, as faith is wrought by Gods spirit; so where it is wrought, it brings forth the fruits of the Spirit, mentioned, Gal. 5.22, 23. whereas presumption, as it is of the flesh, so it brings forth the fruits of the flesh, verse 19.20, 21.

But it is very easie to believe, thinks the sensualist; yes, but why? Satan troubles not such, for then he who begot this presumptuous faith in him, should be divided against himself. Nay, Satan confirms him in this his deceit. Besides, this is a sure rule, that that perswasion onely, which follows sound humiliation, is faith; that which goes before it is presumption. And as Ambrose speaks, no man can repent of sin, but he that believes the pardon of sin: nor none can believe his sins are pardoned, except he hath repented. Besides, how easie a matter soever thou thinkest it is to believe: he that goes about it, shall finde it as hard a work to believe the Gospel, as to keep the Law; and onely God must enable to both, and yet so far as we come short of either, so far forth we have just cause to be humbled▪ [Page] if we consider how God at first made us, and how wofully we have unmade our selves. But

Sect. XXII.

Secondly, as for their good hearts and meanings, they may think what they will, but every wise man knows, that the outward actions declare the inward intentions. A good conversion is proved by a good conversation.

There is no heart made of flesh, which at some time or other relents not; even flint and marble will in some weather stand on drops. Men may flatter God with their mouths, and with their tongues dissemble with him; when their hearts are not upright with him, Psal. 78.36, 37. and indeed they whose words and deeds are faulty and evil; and yet plead the gooodness of their hearts toward God; are like malefactors, who being convicted of theft, or the like naughtiness, by plain evidence to their faces, do appeal to the testimony of such persons for their purgation, as they know cannot be found. And in case the hearts of such men could be seen of others, as their works and words are, their hearts would appear worst of all, as they do to God, who seeth them. Nor is any evil in the mouth or hand, which was not in the heart first of all, as the stream in the fountain. And let a vicious man boast never so much of his good heart; I will as soon believe him that saith he hath the Philosophers stone, and yet lives like a begger, which two hang together like a sick mans dream.

VVe have good hearts, and mean well; alas poor ignorant souls! for every drop of wickedness that appears in the life, there is an ocean in the heart. The heart of man is deceitfull above all things: and while he thinks there is no deceit in it, even in that he is most of all deceived. Sinners are like that peremtory Sex [...]on, that said, howsoever the day goes, I am sure the clock goes right. So that the Spanish Proverb does every way please me; defienda me dios de mio, God defend me from my self.

Carnal men are apt to boast of the goodness of their hearts: but a mans heart is as arch a Traitor, as any he shall meet withall. We trust it too much, and know it too little, as it fared with Leah, Gen. 30.18. and Hazael, 2 Kings 8.12, 13. and Peter, Mat. 26.33. Luke 22.32. Mark 14.29. And those Iews, Acts 2.36. And all this they will acknowledge in the end; yea, prove by experience, that Heaven is full of good works, Hell of good wishes, and that the fetters which sin makes it must wear.

Sect. XXIII.

Thirdly, touching their repentance my answer is; True repentance for sin, is a turning from every sin to the contrary good. In all true repentance is a change, both in the judgement from error to truth, and in the will from evil to good, and in the affections from loving evil, and hating good; to love good and hate evil, in the whole man from darkness, to light, and from the power of Satan unto God. VVithout which change, no repentance, no being saved: The two main and essential parts of repentance are contrition or humiliation, and conversion or reformation. It is not true repentance, except humiliation and reformation go both together: for either of these single make but a half, or halting repentance. An unreformed sorrow, is [Page] but deformed: and a sorrowless reformation, is but a very sorry one. Humiliation without reformation, is a foundation without a building; and reformation without humiliation, is a building without a foundation. Iudas was grieved for murthering Christ, yet no change followed: he fell to murthering of himself. It is not possible a man should truly grieve, and be displeased for his sins; and yet continue in them without a change.

Sect. XXIV.

Fourthly, as for their assurance of salvation, it is upon as good ground as all the rest: for they slumber, and suppose themselves good Christians; their faith is but a dream, their hope but a dream, their charity but a dream, their obedience but a dream, their whole religion but a dream; and so their assurance of salvation is but a dream; they have regeneration in conceit, repentance and righteousness in conceit, they serve God well in conceit, do the works of justice and piety in conceit, and they shall go to heaven onely in conceit, or in a dream, and never awake until they feel themselves in the flames of hell. Every drunken beast and blasphemer thinks to go to heaven; though none shall come there, nor once see God without holiness: which they abhor. One mindes nothing but his cups, another nothing but his coyn, a third onely his Curtizan; yet all these point to meet in heaven, but this is not the way thither. The lust of the flesh, the lust of the eyes, and the pride of life, 1. Ioh. 2.16. is a broad way, but not to heaven. Micha when he had a Levite in his house, thought that God loved him, Iudg. 17.13. It is usual with formalists, when they have the Sacrament in their belly, to think that all is well, as the Iews thought, we may put away our wives, we may swear, we may hate our enemies, we may kill the Prophets, subject the Word of God to our traditions, and follow our own wayes. Why, Abraham is our father, Ioh. 8.39. But by their leave, Christ calls them bastards, and finds out another father for them, ver. 44. Ye are of your father the Devil, and the lusts of your father ye will do. Profane Libertines, such as account not themselves well, but when they are doing ill: yea, the most covetous oppressors, who may say as Pope Leo did, I can have no place in heaven, because I have so often sold it upon earth; every man of them hopes (I confess, with more confidence, then judgment) to have benefit by the Gospel; when they will not be tyed to the least tittle of the Law. But if Christ be not our King to govern us, he will neither be our Prophet to fore-warn, nor our Priest to expiate ▪ Except we forsake our sins, God will never forgive them, yea, he hath sworn by an oath, that whomsoever he redeemeth out of the hands of their spiritual enemies, shall serve him in holiness and righteousness all the dayes of their lives. Neither can it consist with his justice, to pardon such as continue in an evil course of life.

If Christ hath freed us from the damnation of sin, he hath also freed us from the dominion of sin. If with his blood he hath quenched the fire of hell for us, he hath also quenched the fire of lust in us. Christs justifying blood, is given us by his sanctifying Spirit. He being consecrated, was made the author of eternal salvation, unto all them (and them onely) that obey [Page]him, Heb. 5.9. Of whomsoever a man is overcome, even unto the same he is in bondage, 2 Pet. 2.19. Have ye then no goverment of your passions, no conscience of your actions, no care of your lives? false hypocrites, ye do but abuse and profane that name, which ye unjustly arrogate.

Sect. XXV.

But yet more to convince you, you go to heaven, when in sundry particulars, you fall short of many wicked reprobates recorded in Scripture; as do but deal impartially with thy self, and tell me thou civil Iusticiary whether thou ever hadst the heart upon hearing the threatnings of the Word to relent and humble thy self with Ahab? to confess thy sins, and desire the people of God to pray for thee with Pharoah? to be affected with joy in hearing the Word, and practice many things, with Herod? to be zealous against sin, with Iehu? willingly to part with a good part of thy goods, with Ananias? to forsake the world and all thy hopes in it; to follow poor Christ, as Demas and others? to venture thy life with Alexander the Copper-smith, in cleaving to the truth? yea, it is said of Iudas himself that he repented, there is contrition; he saith I have sinned, there is confession, and he restored the money again, there is satisfaction; which is all the Papists repentance: and yet he is Iudas the son of perdition still. Now tell me? doest thou not come short of these, many such as these be wicked reprobates, and yet wilt thou please thy self in a false conceit, of thine own happiness, who comest further behind them, then they do behind true Christians? If some that have journied in the wilderness to Kadesh-barnea, shall yet never enter into Gods rest; shall those that never left Egypt? Is the stony ground reprobate? and can the highway ground be good? There are three sorts of ground mentioned, Mark 4.4, 5, 6, 7. and the very worst of them receives the seed, yet all damned, whither then shall the tempest of Gods wrath drive them, that would never yet give the Gospel a religious ear?

But vicious men, think God is all mercy (as foggie air useth to represent every object far bigger than it is) when the VVord tells us, that he is a consuming fire, and a jealous God, Deut. 4.24. Heb. 12.29. and when we shall find in Deut. 28. thrice as many curses as blessings. Doest thou expect to have him mercifull to thee, that art unmercifull, cruel, and bloody to him, to his, and thine own soul? none that have eyes in their heads and open, can be so sottish. But Sin is like the juice of poppie, called Opium; which if the quantity exceed, bringeth the patient into a deep sleep, that he never awaketh. Sinners dream they are awake, but indeed they are fast asleep; yea, with Sardis they are dead, while they think they are alive.

And indeed this misprision or mistake, this very opinion of being in ease good enough, keeps a man out of all possibility of being bettered; for what we presume to have attained, we seek not after. Yea, this conceited righteousnesse, is the onely cause of all unrighteousnesse; and many a man had been good, if he had not at present so thought himself. Until Paul was humbled to the very ground; trembling and astonished, he never asked Iesus, what wilt thou have me to do. And the like of those Converts [Page] that were prickt in their hearts at Peters searching Sermon, upon their being convinced, that they were the murtherers of the Lord of Life, Acts 2.36.37, 38.

Sect. XXVI.

In the last place, touching their Election, this is an infallible truth; Whomsoever God hath appointed to salvation, to them he hath appointed the means also, which is holiness. Indeed a man may be so bold of his Predestination, as to forget his conversation; so he may dream himselfe in Heaven, and waken from that dream in Hell. Gods purpose touching the end, includes the means. Though God had promised Paul that his company should not be drowned, yet he told the Mariners, that unless they kept in the ship, they should be drowned, Acts 27.22, 23, 31. as if their safety should not be without means: Rebekah had Gods Oracle for Iacobs life, yet she sent him away out of Esaus reach. It was impossible for Herod to hurt the child Iesus, yet he must flie into Egypt.

And so I have shown in the last place, what are the conditions of the new Covenant, and to whom the promises belong; which is all that I undertook. Now if men will yet goe on, and perish in their impenitency; their blood be on their own heads, and not on mine, I have discharged my duty.

Nevertheless, least the single evidence that I bring from the Word of Truth, should not prove sufficient to gain your credence to what hath been spoken; And because examples give a quicker impression then arguments, I have one thing more to crave of thee, which is, that thou wilt also hear the confession of two parties (in the ensuing or second part of this Discourse) that were lately in thy very condition; though now by the Infinite goodness of God they have their eyes opened, and their hearts changed, to see and know, both what it is to be in the state of nature, and what to be brought into the glorious liberty of the sons of God; that so by a three fold cord, you may be drawn to accept of salvation upon Gods own terms; whereas otherwise you can no way escape his eternal wrath.

The ensuing, or second part, which I would request you to read and minde, is; A happy Conference, between a Formalist converted, and a loose Libertine, intituled, An experimental Index of the Heart.

And so much of the first Part; the second followeth.

FINIS.

Sold onely by Iames Crump, in Little Bartholomews VVell-yard; and by Henry Cripps in Popes-head-Alley, At the same places there are also to be sold five and thirty other Pieces of Practical Divinity composed by the same Author. 1660.

This sheet and half, with [...]ower other sheets (of as considerable matter) are all to be had for a Penny, at the Black Swan by Moor [...] ga [...]e.

AN Experimental INDEX of the HEART: OR, SELF-KNOWLEDGE.
In which (As in a Looking-glasse) the civillest of men may see what need they have of a Redeemer; and that it most deeply concerns them with all speed, to sue out their pardon in Christ, and to rely wholly and only upon Free-grace, for pardon and Salvation; except they prefer an everlasting furnace of fire and brimstone in Hell, before an eternal weight of superabundant glory in Heaven, as all (most sottishly) do, that by sinne and Satan are bewitched.

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Drawn up and published for the good of all, By R. Younge of Roxwell in Essex, Florilegus.

Add this as a Third Part to the Trial of true Wisdom, and those Three Fundamental Principles of Christian Religion, Intituled, A short and sure Way to Grace and Salvation.

Sect. XXVII.

A Loose Libertine, meeting with his Friend that had lately been a Formal Christian; he greets him as followeth:

SIR, methinks I have observed in you a strange alteration, since our last meeting at Middleburrough: not only in your behaviour, company, and converse; but even in your countenance: What is the matter, if I may be so bold?

Convert. Truly Sir, you are not at all mistaken, nor am I unwilling to acquaint you with the cause; if you can affoard to hear it.

Soon after my return into England, I was carried by a Friend to hear a Sermon: where the Minister so represented the very thoughts, secrets, and [Page] deceitfulnesse of my heart unto my conscience; that I could not but say of him, as the woman of Samaria once spake of our Saviour: He hath told me all things that ever I did. Which made me conclude with that Vnbeliever, 1 Cor. 14 24, 25. That God was in him of a truth: nor could he ever have so done, if he were not of God. As the young man in the Gospel reasoned with the Pharisees, touching Iesus when he had opened his eyes, that had been blind from his birth, Joh. 9.32, 33. Whereupon I could have no peace nor r [...]st, untill I had further communed with him about my estate; for I found my self in a lost condition touching Eternity: It faring with me as it did wi [...]h those Iews, Act. 2. when Peter by his searching Sermon, had convinced them, that Christ, whom they had by wicked hands crucified and slain, was the only Son of God, and Lord of glory, ver. 36, 37. And having had the happinesse to enjoy the benefit of his sage advice as I stood in need thereof; (God having given him the tongue of the learned, to administer a word in season to them that are weary, Isa 50.4.) I blesse God, his Word and Spirit hath wrought in me such a change and strange alteration, that it hath opened mine eyes that were blind before, inclined my will to obedience, which before was rebellious, softened my heart, sanctified and quite changed my affections: so that I now love that good which before I hated, and hate that evil which before I loved; and am delighted with those holy exercises ▪ which heretofore did most displease me; and am displeased with those vain pleasures and filthy sins which in times past did most delight me. Which is such a mercy, that no tongue is able to expresse! For till that hour I went on in the broad way, and worlds road to destruction, without any mistrust; whereas now God hath been pleased to take me into his Kingdom of grace here, and will never leave me, untill he hath brought me to his Kingdom of glory hereafter.

Loose Libertine. What you speak makes me wonder: for I ever held you the compleatest man of my acquaintance; just in all your dealings, temperate and civil in your deportment; yea, I have never seen you exceed in the least, or heard you swear an Oath, except faith and troth, and that very rarely. Besides, you have been a good Protestant, and gone to Church all your daies.

Convert. What you speak, none that know me, can contradict; nor could they ever accuse me of any scandalous crime, or unjust act. Yea, I had the same thoughts of my self; and should any one have told me formerly, that I was such a great sinner, such a Devil Incarnate as I was! I should have replied as Hazael did to the Prophet, (telling him of the abominable wickednesse he would e're long commit) What am I a dog, &c. 2 Kings 8.12, 13. And no wonder, for as every man in his natural condition, is stark blind to spiritual objects, 1 Cor. 2.14. so the heart of man is deceitfull above all things: even so deceitfull, that none but God alone can know it, as the Prophet shews, Ier. 17.10. But because this is a truth that transcends your belief, and because it may be of singular use to you also, to know the same: I will give you a short character of my former condition; the which done, I doubt not but you will assent unto what I have hitherto said, or shall further relate.

Sect. XXVIII.

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First, Touching my knowledg, (I mean saving knowledg, withou [...] which the soul cannot be good, as wise Solomon witnesseth, Prov. 19.2. [...] it was such, (though I thought my self wiser than to make scruple of, o [...] perplex my self about matters of Religion, as do the Religious: even as th [...] King of Tyrus thought himself wiser than Daniel, Ezek. 28.3.) that spiri [...]tual things were mostly represented to my understanding false, and clea [...] contrary to what they are indeed. Like corporal things in a Looking-glass wherein those that are on the right hand seem to be on the left, and thos [...] that are on the left hand seem to be on the right. As it fared with Sain [...] Paul, while he was in his natural condition, Act. 26.9. which made m [...] think and call evil, good; and good, evil; bitter, sweet, and sweet bitter; t [...] justifie the wicked, & condemn the just, as the Prophet complains, Isa. 5.20, 23 [...]

As for instance, I most sottishly thought, that I both loved, and serve [...] God as I ought; yea, I should have taken it in foul scorn, if any one ha [...] questioned the same: when indeed I was a Traitor to God, and took [...] arms against all that worshipped him in Spirit and in truth. I was so far fro [...] loving and serving him, that I hated those that did it; and that for thei [...] so doing; I could also hear him blasphemed, reproached, and dishonoured without being once stirred, or moved at it. I loved him dearly, but could never affoard to speak a word for him; and likewise his Childre [...] intirely, but instead of justifiing them, or speaking in their defence, when heard them scoft, scorned and abused by wicked and ungodly men; all m [...] delight was to jeer at, slight and slander them where ever I came. I mor [...] feared the Magistrate, than I feared God; and more regarded the blasts o [...] mens breath, than the fire of Gods wrath. I chose rather to disobey God, tha [...] to displease great ones; and feared more the worlds scorns, then his anger.

And the like of Christ that died for me; a strong argument that I love [...] Christ, when I hated all that resembled him in holinesse. Yea, I so hated holinesse, that I most bitterly hated men for being holy: insomuch that my blood would rise at the sight of a good man, as some stomachs will rise a [...] the sight of sweet-meats. I was a Christian in name, but I could scoff at Christian indeed; I could honour the dead Saints in a formal pro [...]ession [...] while I worried the living Saints in a cruel persecution. I condemned all for Roundheads, that had more Religion than a Heathen, or knowledg o [...] heavenly things, than a child in the womb hath of the things of this life; o [...] conscience than an Atheist; or care of his soul, than a Beast. I had alwaies the basest thoughts of the best men: making ill constructions of whatsoever they did or spake: as the Scribes and Pharisees dealt by our Saviour ▪

Sect. XXIX.

As, O what a poor slave did I hold the man of a tender conscience to be [...] yea, how did I applaud my self for being zeallesse, and fearlesse; togethe [...] with my great discretion, and moderation: when I saw this man vexed for his zeal, that other hated for his knowledg, a third persecuted for the profession of his Faith, &c. For (being like Cain, Ishmael, Eliah, Mich [...]l, Pharaoh, and Festus) I thought their Religion Puritanisme, their conscienc [...] of sinne, hypocrisie; their profession, dissimulation; their prudence, [...] [Page] their faith and confidence, presumption; their zeal of Gods glory, to be pride and malice; their obedience to Gods Laws, rebellion to Princes; their execution of justice, cruelty, &c. If they were any thing devout or forward to admonish others, that so they might pluck them out of the fire; conceived them to be besides themselves: as our Saviour was thought to be by his Kinsfolk, and Saint Paul by Festus, Mark. 3.21. Iohn 10.20. Acts 26.24. 1 Cor. 1.18. My religion was to oppose the power of Religion; and my knowledge of the truth, to know how to argue against the truth. [...] never affected Christs Ambassadours, that preached the glad tydings of salvation, but had a spleen against them; yea, I hated a Minister, for being a Minister; especially, if a godly and zealous one, that spake home to my conscience, and told me of my sins; much more if he would not admit me to the Lords Table without trial and examination: yea, then like Ahab to Micah, I became his enemy, and hated him ever after; would impeach his credit, and detain from him his dues. And are not all these strong evidences, that I loved and served God, and my Redeemer as I ought? But to make it more manifest, what a rare Christian I was:

I thought my self a Believer; yea, I could boast of a strong faith, when yet I fell short of the very Devils in believing: for they believe the threats and judgments contained in the Word, and tremble thereat, Iames 2.19. Whereas I thought them but scar-crows to fright the simple withall: yea, I held Hell it self but a fancy, not worth the fearing.

Because I was not notoriously wicked, but had a form of godlinesse, was civil, &c. I was able to delude my own soul, and put off all reproofs and threatenings; by comparing my self with those, that I presumed were worse than my self: as, Drunkards, Adulterers, Blasphemers, Oppressors, shedders of blood, and the like; counting none wicked but such. Yea, looking upon these, I admired my own holiness; and thought my moral honesty, would be sufficient to save me. Nor did I know wherein I had offended.

And whereas the Law is spiritual, and binds the heart from affecting, no lesse than the hand from acting: I was so blind and ignorant, that I thought the Commandement was not broken, if the outward gross sin be [...]orborn. Whence these were my thoughts, I never brake the first Commandement, of having many gods: for I was no Papist, nor Idolater: nor the second, for I worshipped God aright: nor the third, for I had been no common swearer, only a few petty oaths: nor the fourth, for I had every Sabbath gone duly to Church: not the fifth, for I ever honoured my [...]arents, and have been a loyal subject: not the sixth, seventh, eighth, ninth, or tenth, for I never committed murther, or adultery, never stole ought, never bare false witness; nor could I call to mind, that I had at any time coveted my neighbours wife, servant, estate, &c. And nothing more common with me, than to brag of a good heart and meaning, of the strength of my faith and hope, of my just and upright dealing, &c. And because I abstained from notorious sins, I thought my self an excellent Christian; if God was not beholding to me for not wounding his name with oaths, for not drinking and playing out his Sabbaths, for not railing on his Ministers, for not oppressing and persecuting his poor Members, &c.

Sect. XXX.

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And yet had it been so, as I imagined; admit I had never offended in the least all my life; either in thought, word, or deed: yet this were but one-half of what I owe to God; this were but to observe the negative part of his law, still the affirmative part thereof I had been so far from performing, that I had not so much as thought of it. And to be just in the sight of God, and graciously accepted of him, these two things are required: the satisfactory part to escape Hell, and the meritorious part to get Heaven. And the true method of grace is, Cease to do evil, Learn to do well, Isa. 1.16, 17. The Fig-tree was cursed, not for bearing evil fruit; but because it bare no good. The evil servant was not bound hand and foot, and cast into prison, for wasting his Masters goods; but for not gaining with them. And those Reprobates at the last day, shall be bid depart into everlasting fire; not for wronging or robbing of any, but for not giving, for not comforting Christs poor Members, Mat. 25. So that my case was most desperate. For though, with that Pharisee, Luk. 18.11. I was apt to thank God, and brag; that I was just, and paid every man his due: yet I never thought of being holy, and of paying God his dues; as his due of believing, or repenting, of new obedience, his due of praying, hearing, conferring, meditating on his word and works, sanctifying his Sabbaths, and instructing my Children and Servants; teaching them to fear the Lord. His due of Love, Fear, Thankefulnesse, Zeal for his Glory, charity and mercy to Christs poor Members, and the like.

I should have served God in spirit, and according to Christs Gospel: as all that are wise hearted do live, and believe, and hear, and invocate, and hope, and fear, and love, and worship God in such manner, as his word prescribes. I should have been effectually called, and become a new Creature by regeneration; being begotten and born anew, by the immortal seed of the Word. I should have found an apparant change wrought in my judgment, affections, and actions, to what they were formerly. The Old man should have changed with the New man, worldly wisdome with Heavenly wisdome, carnal love for spiritual love, servile fear for Christian and filial fear, idle thoughts for holy thoughts, vain words for holy and wholesome words, fleshly works for works of righteousnesse: even hating what I formerly loved, and loving what I formerly hated.

But alas! I have heard the Gospel day after day, and year after year: which is the strong arm of the Lord, and the mighty power of God to salvation; That is quick, and powerfull, and sharper than any two edged-sword; and yet stood it out and resisted, Instead of submitting to Christs call; even refusing the free offer of grace and salvation. I have heard the word faithfully and powerfully preached, for forty years: yet remain'd in my natural condition unregenerate: without which new birth, there is no being saved, as our Saviour affirms, Ioh. 3.5. I had not troden one step in the way to conversion: for the first part of conversion, is to love them that love God, 1 Joh. 3.10, 11, 14. I should daily have grown in grace, and in the knowledge of our Lord and Saviour Iesus Christ: but I was so far from growing [Page] man shall see the Lord, Heb. 12 14. I was all for observing the second Table, without respect to the first: or all for outward conformity, not at all for spiritual and inward holinesse of the heart.

Sect. XXXI.

Either what I did was not morally good for the matter, or not well done for the manner; nor to any right ends: as out of duty and thankfulnesse to God, and my Redeemer; and out of love to my fellow members. Without which the most glorious performances, and rarest virtues, are but shining sins, or beautifull abominations. Gods Glory was not my principal end, nor to be saved my greatest care.

I was a good, civil, moral, honest hypocrite, or Infidel: but none of these graces, grew in the Garden of my heart. I did not shine out as a light, by a holy conversation to glorifie God, and win others. Now only to refrain evil, except a man hates it also, and does the contrary good; is to be evil still: because honesty without piety, is but a body without a soul.

All my Religion was either superstition, or formality, or hypocrisie. I had a form of godlinesse, but denied the power thereof: I often drew near unto God with my mouth, and honoured him with my lips: but my heart was far from him, Isa. 29.13. Mark. 7.2. to 14. Matth. 15.7. to 10. All which considered, viz. the means which God had afforded me, and the little use I had made thereof, left me in a far worse condition, than the very heathen, that never heard of Christ. So that it was Gods unspeakable mercy, that I am not at this present frying in Hell flames, never to be freed.

God hath sent unto us all his Servants the Prophets, rising up early, and they have been instant in Preaching the Gospel, both in season, and out of season: but my carnal heart hath ever been flint unto God, wax to Satan: you shall dye, if you continue in the practice of sin, I heard: but you shall not dye, as saith the Devil, I believed.

Sect. XXXII.

Besides all this, suppose I had none of these to answer for; neither sins of Commission, nor sins of Omission: yet Original sin were enough to damn me, no need of any more; and yet my actual transgressions have been such, and so many, and my ingratitude therein so great; that it might have sunk me down with shame, and left me hopelesse of ever obtaining pardon for them. As see but some small part of my monstrous, and devilish ingratitude to so good a God, so loving and mercifull a Saviour and Redeemer; that hath done, and suffer'd so much for me, even more than can either be expressed or conceived, by any heart were it as deep as the Sea!

Touching what God and Christ hath done for me, in the first place he gave me my self, and all the creatures to serve for my use; yea he created me after his own Image, in righteousnesse, and holinesse, and in perfect knowledg of the truth, with a power to stand, and for ever to continue in a most blessed, and happy condition. But this was nothing in comparison; for when I was in a sad condition, when I had forfeited all this and my self; [...] [Page] become his enemy, mortally hating him, and to my utmost fighting against him, and taking part with his only enemies sin and Satan; not having the least thought or desire of reconcilement, but a perverse and obstinate will, to resist all means tending thereunto: he did redeem me, not only without asking, but even against my will; so making of me his cursed enemy, a Servant, of a Servant a Son, of a Son an Heir, and Co-heir with Christ, Gal. 4.7. But how have I requited this so great, so superlative a mercy? All my recompence of Gods love unto me, hath been to do that which he hates, and to hate those whom he loves.

Christ the fountain of all good is my Lord, by a manifold right, and I his servant by all manner of obligations. First, He is my Lord by the right of Creation, as being his workmanship made by him. Secondly, By the right of Redemption, being his purchase bought by him. Thirdly, Of preservation, being kept, upheld, and maintained by him. Fourthly, His by Vocation, even of his family; having admitted me a member of his visible Church. Fifthly, His also (had it not been my own fault) by sanctication, whereby to possesse me. Lastly, He would have me of his Court by glorification, that he might crown me; so that I was every way his. God had raised me from a beggar to a great estate: but how did I requite him? I would not if possible, suffer a godly and conscientious Minister to be chosen, or to abide where I had to do; but to bring in one that would flatter sin, and flout holiness; discourage the godly, and incourage the wicked, I used both my own, and all my friends utmost ability. Much more might be mentioned, but I fear to be tedious.

Now argue with all the world, and they will conclude, that there is no vice like ingratitude. But I have been more ingratefull to God, than can be exprest by the best Oratour alive. It was horrible ingratitude in the Iews to scourge and crucifie Christ, who did them good every way; for he healed their diseases, fed their bodies, inlightened their minds, of God became man, and lived miserably amongst them many years, that he might save their souls: but they fell short of my ingratitude to God, in that most of them were not in the least convinc'd, that he was the Messias sent from God, and promised from the beginning. But I have not only denied this Lord that bought me, but I hated him; yea, most spitefully and maliciously sought on Satans, and sins side against him; and persecuted his children, and the truth with all my might: and all this against knowledge, and conscience, after some measure of illumination, which cannot be affirmed of the Iews. Yet miserable wretch that I was, if I could have given him my body and soul, they should have been saved by it, but he were never the better for them.

Sect. XXXIII.

Lastly, To tell you that which is more strange! Notwithstanding all this that hath been mentioned, and much more: Yet I thought my self a good Christian forsooth; yea, with that young man in the Gospel, I thought I had kept all the Commandements. Nor was I a whit troubled for sin, either original, or actual: but my conscience was at quiet, and I was at peace, neither [...] my self with that Pharisee. [Page] Luke 18.9, to 15. and say, I was not like other men: not once doubting of my salvation. I ever refused to do what my Maker commanded, and yet confidently hoped to escape what he threatned. Nor did I doubt of having Christ my Redeemer and Advocate in the next life, when I had been a bitter enemy to him and his members in this life. Here was blindnesse with a witnesse; as it is not to be believed how blind and blockish men are, that have only the flesh for their guide; especially if they have hardned their hearts, and seared their consciences with a customary sinning. As I could give you for instance, a large catalogue of rare examples, how sin hath besotted men: and what stark fools carnal men are in spirital things; be they never so wise for mundane knowledg. But least it should be taken for a digression or excursion, you shall have a list of them by themselves, the which I will add as an Appendix to this Discourse, or Dialogue. In the mean time I have given you a brief of my manifold provocations, and great ingratitude to my Maker and Redeemer (for otherwise I might be endlesse in the prosecution thereof.) It remains that I should in like manner lay open my original defilement; which is the fountain whence all the former (whether sins of commission, or sins of omission) do flow. But touching it be pleased to peruse that small Tract, intituled, A short and sure way to Grace and Salvation: Or, Three Fundamental Principles of Christian Religion, by R. Y. from page 4. to page 10.

Sect. XXXIV.

Loose Libertine. If this hath been your case, no wonder it hath startled you; for to deal plainly with you, as you have done with me; what I have heard from you, makes me also tremble. For is such honest moral men, that live so unreprovably, as you had done, go not to heaven; what will become of me? that have been openly prophane, and notoriously wicked all my time? Yea, it contented me not to do wickedly my self, and so damne my own soul: but I have been the occasion of drawing hundreds to Hell with me, by seducing some, and giving ill example to others, (the infection of sin, being much worse than the act.) As how many have I drawn to be Drunkards, and swearers, and whoremongers, and prophane persons? insomuch, that the blood of so many souls as I have drawn away, will be required at my hands. Yea, my life hath been so debauched and licentious, that I have brought a scandal upon the Gospel, and made it odious to the very Turks and Infidels, Rom. 2.24.

Convert. Alass! what I did that was morally good, or what evil I refrained, was more for self-ends, or more for fear of mens Laws, than for love of Christs Gospel. True, I went under the notion of an honest man, and a good Christian: I was baptized into the faith, and made a member of Christs vivisible Church: but I was so far from indeavouring to perform, what I then promised, that in effect I even renounced both Christ, and my Baptism, in persecuting him, and all that sincerely professed his Name; thinking I did God good service therein, Ioh. 16.2. Gal. 1.13, 14. Phil. 3.6. Nor was it for want of ignorance, that you thought so of me: for by nature (be we never so milde and gentle) we are all the seed of the Serpent, Gen. 3.15. and children of the Devil, Ioh. 8.44. Yea, the very best moral man is but [Page] a tame Devil, as Athanasius well notes. But it is a true proverb, the blind eat many a flie; and all colours are alike to him that is in the dark.

Loose Libertine. So much the worse is my condition: for my conscience tells me, there is not a word you have spoken of your self, but I can justly apply the same unto my own soul, and a great deal more. For whereas you have been a moral honest man; so that none except your self, could tax you for breaking either Gods Law, or mans: I have been so wicked and prophane, that I could most presumptuosly, and of set purpose, take a pride in my wickednesse, commit it with greedinesse, speak for it, defend it, joy in it, boast of it, tempt and inforce to it; yea, mock them that disliked it. As if I would send challenges into Heaven, and make love to destruction; and yet did applaud my self, and prefer my own condition before other mens: saying, I was no dissembler; yea, I hated the hypocrisie of Professors: I do not justifie my self, and despise others, like the Puritanes: I am not factious, schismatical, singular, censorious, &c. I am not rebellious, nor contentious like the Brownists, and Anabaptists. I am a good fellow, and love an honest man with my heart, &c. and as touching a good conscience, I was never troubled in mind, as many scrupulous fools are. I have a good heart, and mean as well as the precisest. But now I see the Devil and my own deceitfull heart deluded me so, that my whole life hitherto, hath been but a dream, and that like a blind man, I was running headlong to Hell, when yet I thought my self in the way to Heaven. Just as if a beggar should dream, that he were a King, or a [...] if a traitor should dream of his being crowned, when indeed he was to be beheaded; the case of Laodicea, Rev. 3.17. the young man in the Gospel, Luk. 18.20, 21. and that Pharisee, spoken of Luk. 18.11, 12.

Sect. XXXV.

Convert. It was not your case alone, but so it fares with the worst of sinners: Only it much rejoyces me, that it hath pleased God to open your eyes, to see all this in your self. For flesh and blood hath not revealed it unto you. Yea we are naturally so blind, and deaf, and dead in sin and in soul: that we can no more discern our spiritual filthinesse, nor feel sin to be a burden, than a blind Aethiopian can see his own blacknesse, or than a deadman can feel the weight of a burthen, when it is laid upon him, Act. 28.27. Isa. 6.9, 10,

And this common experience shews; for if you observe it, who more jocond, confident and secure, than the worst of sinners; they can strut it under an unsupportable Mass of oaths, blasphemies, thefts, murthers, adulteries, drunkenness and other the like sins; yea can easily swallow these spiders with Mithridates, and digest them too: when one that is regenerate, shrinkes under the burden of wandring thoughts, and want of proficiency. But why is it? they are dead in sin, Ephes. 2.1. Revel. 3.1. Now lay a mountain upon a dead-man, he feels not once the weight.

To a Christian that hath the life of grace, the least sin lyes heavy upon the conscience: but to him that is dead, let his sins be as heavy as a mountain of lead; he feels in them no weight at all.

Again▪ They are [...] [Page] for what the eye seeth not, the heart rueth not. Security makes worldlings merry, and therefore are they secure, because they are ignorant. A dunce we know, seldome makes doubts: yea a fool, saies Solomon, boasteth and is confident, Prov. 14.16. neither do blind men ever blush. And the truth is, were it not for pride and ignorance, a world of men would be ashamed to have their faces seen abroad. For take away from mens minds vain opinions, flattering hopes, false valuations, imaginations, and the like; you will leave the minds of most men and women, but poor shrunken things; full of melancholy, indisposition, and unpleasing to themselves. Ignorance is a veil or curtain to hide away their sins: whereupon they are never troubled in conscience, nor macerated with cares about eternity; but think that all will be well.

The Devil and the flesh, prophesie prosperity to sin, yea life and salvation, as the Pope promised the powder-traitors: but death and damnation (which Gods Spirit threatens) will prove the crop they will reap. For God is true, the Devil and all flesh are lyers.

When we become regenerate, and forsake sin, then the Devil strongly and strangely assaults us: as he did Christ, when he was newly baptized; and Pharaoh the children of Israel, when they would forsake Aegypt; and Herod the children, when Christ was come to deliver his people. Whence, commonly it comes to passe, that those think best of themselves, that ave least cause; yea the true Christian, is as fearfull to entertain a good opinion of himself, as the false is unwilling, to be driven from it. They that have store of grace, mourn for the want of it: and they that indeed want it, chant their abundance. None so apt to doubt their adoption, as they that may be assured of it: nor none more usually fear, then they that have the greatest cause to hope. We feel corruption not by corruption, but by grace: and therefore the more we feel our inward corruptions; the more grace we have.

Contraries, the nearer they are to one another, the sharper is the conflict betwixt them: now of all enemies, the spirit and the flesh are nearest one to another, being both in the soul of a regenerate man; and in all faculties of the soul, and in every action that springeth from those faculties. The more grace, the more spiritual life; and the more spiritual life, the more antipathy to the contrary: whence none are so sensible of corruption, as those that have the most living souls.

Sect. XXXVI.

Now for remedy of the contrary, there cannot be a better lesson for carnal men to learn than this. All the Promises of God are conditional, to take place if we repent: as all the threatenings of God are conditional, to take place if we repent not. But wicked men, as they believe without repenting; their faith being meer presumption: so they repent without believing, their repentance being indeed desperation: and this observe, we are cast down in the disappointing of our hopes; in the same measure, as we were too much lifted up, in expectation of good from them. Whence these perremptory presumers if ever they repent, it is commonly as Francis Spira, [...]

[Page]One star is much bigger than the Earth; yet seems many degrees lesse. It is the nature of fear, to make dangers greater, helps lesse then they are. Christ hath promised peace and rest unto their souls that labour, and are heavy laden; and to those that walk according to rule, Matth. 11.29. Gal. 6.16. even peace celestial in the state of grace, and peace eternal in the state of glory. Such therefore as never were distressed in conscience, or live loosly; never had true peace. Peace is the Daughter of Righteousness. Rom. 5.1. Being justified by faith, we have peace with God. But he who makes a bridge of his own shadow, will be sure to fall into the water.

Those Blocks, that never in their life were moved with Gods threatnings, never in any straight of conscience, never groaned under the burden of Gods anger: they have not so much as entered into the porch of this house, or lift a foot over the threshold, of this School of repentance. Oh! that we could but so much fear the eternal paines, as we do the temporary; and be but so carefull to save our souls from torment, as our bodies. In the mean time, the case of these men is so much the worse; by how much there fear is the lesse. It faring with the soul, as with the body. Those diseases, which do take away all sense of pain; are of all others most desperate. As the dead Palsey, the falling-sicknesse, the sleepy lethargy, &c. And the Patient is most dangerously sick, when he hath no feeling thereof. In like manner, whilst they suppose themselves to be free from judgment; they are already smitten with the heaviest of Gods judgments; a heart that cannot repent, Rom. 2.5.

In a lethargy, it is needfull the Patient should be cast into a burning Fever; because the senses are benammed, and this will waken them, and dry up the besotting humours. So in our dead security, before our conversion; God is fain to let the Law, Sin, Conscience and Satan loose upon us; and to kindle the very fire of Hell in our souls: that so we might be roused out of our security: but thousands of these blocks, both live and depart with as great hopes, as men go to a lottery: even dreaming of Heaven, untill they awake in Hell. For they too often die, without any remorse of conscience like blocks; or as an Ox dyes in a ditch. Yea thousands that live like Laban, dye like Nabal, (which is but the same word inverted,) whilst others the dear Children of God, dye in distresse of conscience. For it is not every good mans hap, to dye like Antoninus Pius; whose death was after the fashion, and semblance of a kindly and pleasant sleep. However Saint Austin's rule, will be sure to hold; He cannot dye ill, that hath lived well: and for the most part, He that lives conscionably, dyes comfortably, and departeth rich. And so you see, how it fares with the wickedest and worst of men. Wherefore if you are truly sensible of your wretchednesse, it is a good sign, that you are in some forwardnesse to be recovered; and really to become so good, as formerly you but dream'd, or imagined your self to be. And indeed the very first step to grace, is to feel the want of grace; and the next way to receive mercy, is to see your self miserable. Therefore our [...], and most diligent search should be, [...]

Sect. XXXVII.

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Loose Libertine. But is there any hope for one so wicked as I? who have turned the grace of God into wantonesse; applying Christs passion as a warrant for my licenciousnesse, not as a remedy; and taking his death as a licence to sin, his cross as a Letters pattent to do mischief. As if a man should head his drum of rebellion, with his pardon. For I have most spitefully, and maliciously, taken up arms against my Maker, and fought against my Redeemer all my daies.

Convert. Do but unfeignedly repent you of your sins, and forsake your former evil waies, and lay hold upon Christ by a true, and lively faith: my soul for yours, God is very ready to forgive them, be they never so many, and innumerable for multitude; never so hainous, for quality and magnitude. Yea, I can shew you your pardon from the great King of Heaven for all that is past: the which you may read at large Isa. 55.7. Ezek. 18.21. to 29. and 33.11. Ioel 2.12, 13, 14. Yea read 1 Cor. 6.10, 11. together with the story of Manasses, Mary Magdelen, the Thief, and the Prodigal Son: and you shall see presidents thereof. Yea the very murtherers of the Son of God, upon their serious and unfeigned repentance, and stedfast believing in him; received pardon and salvation. And indeed despair, is a sin which never knew Iesus. True, every sin deserves damnation: but no sin shall condemn, but the lying and continuing in it. True Repentance, is ever blest with forgiveness. And know this, that Gods mercy is greater than thy sin, whatever it be: you cannot be so infinite in sinning, as he is infinite in pardoning, if you repent: yea sins upon repentance are so remitted; as if they had never been committed. I will put away thy transgressions as a cloud, and thy sins as a mist, Isa. 44.22. And what by corruption hath been done, by repentance is undone. As the former examples witnesse. Come and let us reason together, saith the Lord, though your sins be as scarlet, they shall be as white as snow, Isa. 1.18. Yea whiter than snow. For the Prophet David laying open his blood-gui [...]inesse, and his original impurity, useth these words: Purge me with hysop, and I shall be clean; wash me, and I shall be whiter than snow, Psal. 51.7. And in reason, did Christ come to call sinners to repentance? and shall be not shew mercy to the penitent? Or who would not cast his burthen upon him, that desires to give ease? As I live saith the Lord, I would not the death of a sinner, Ezek. 18.32. and 33.11.

Only, apply not this salve before the ulcer be searched to the bottom: Lay not hold upon mercy, untill you be throughly humbled. The only way to become good; is first to believe that you are evil: and by accusing our selves, we prevent Satan: By judging our selves, we prevent God.

Are we as sick of sorrow, as we are of sin; then may we hopefully go to the Physician of our souls, who came into the world only to cure the sick, and to give light to them only, who sit in darknesse, and in the shadow of death. God does not pour the oyl of grace, but into a broken, and contrite heart.

Wouldst thou get out of the miserab [...] [...] of nature, into the blessed estate of grace? and of Satans bondsla [...] me the child of God, and a [Page] very sensible how evil and wicked it is? that so thou maist have a more humble conceit of thy self? lay to heart these three particulars: 1 The corruption of our nature, by reason of Original Sin. 2. Our manifold breach of Gods righteous Law, by actual sin. 3. The guilt and punishment due to us for them both. This being done, thou wilt see and find, thy necessity of a Redeemer. And it is thirst only that makes us relish our drink; hunger our meat. The full stomach of a Pharisee, surcharged with the superfluities of his own merits, will loath the honey-comb of Christs righteousnesse. This was it, which made the young Prodigal, to relish even servants fare; though before wanton, when full fed at home. No more relish feels the Pharisaical heart, in Christs blood, than in a chip, But O how acceptable, is the fountain of living waters, to the chased hart panting and braying. The blood of Christ, to the weary and tyred soul; to the thirsty conscience scorched with the sense of Gods wrath: he that presents him with it, how welcome is he? even as a special choice man, one of a thousand. And the deeper the sense of misery is, the sweeter the sense of mercy is.

Sect. XXXVIII.

Then if you would be satisfied for time to come, whether your Repentance, and conversion be true and sound; these particulars will infallibly inform you. If you shall persevere, (when this trouble for sin is over) in doing that which now you purpose, it is an infallible sign, your repentance is sound, otherwise not. If thou dost call to mind, the Vow which thou madst in Baptism, and dost thy endeavour to perform that, which then thou didst promise: If thou dost square thy life, according to the rule of Gods Word; and not after the rudiments of the world: If thou art willing to forsake all sin, without reserving one: (for otherwise that one sin may prove the bane of all thy graces: even as Gideon had seventy Sons, and but one Bastard: and yet that Bastard, destroyed all the rest that were Legitimate, Judg 9.5.) Sin is like the Ivy in the wall, cut off bough, branch, body, stump, yet some strings or other will sprout out again: Till the root be pluck't up, or the wall be pulled down and ruined, it will never utterly die.

Regeneration, or new birth, is a creation of new qualities in the soul, as being by nature only evil disposed. Gods children are known by this mark, they walk not after the flesh, but after the spirit, Rom. 8.1. If Christ have called you to his service, your life will appear more spiritual, and excellent than others.

As for your fails, 'tis a sign that sin hath not gained your consent, but committed a rape upon your soul; when you cry out to God. If the ravished Virgin under the Law cried out she was pronounced guiltlesse. A sheep may fall into the mire, but a swine delights to wallow in the mire. Great difference between a woman that is forced, though she cries out and strives, and an alluring Adulteresse.

Again, The thoughts of the godly are godly, of the wicked, worldly; and by these, good and evil men are best and truliest differenced one from another. Would we know our own hearts, and whether they be changed by a new birth? Examine we our thoughts, words, actions, passions; especially, [Page] our thoughts will inform us; for these cannot be subject to hypo [...]risie, as words and deeds are.

Sect. XXXIX.

Then by way of caution know; that a child may as soon create it self, a man in the state of Nature regenerate himself. We cannot act in the leas [...] unlesse God bestows upon us daily privative grace, to defend us from evil and daily positive grace, inabling us to do good. And those that are of Christ teaching, know both from the word, and by experience, that of themselve they are not only weak, but even dead to what is good; moving no mor [...] than they are moved: that their best works are faulty, all their sins dead [...]ly, all their natures corrupted originally. You hath he quickned, that wer [...] dead in trespasses and sins, Ephes. 2.1. Yea, we are altogether so dead in sin [...] that we cannot stir the least joynt, no not so much as feel our own deadness nor desire life, except God be pleased to raise and restore our souls from the death of sin, and grave of long custom, to the life of grace. Apt we ar [...] to all evil, but reprobate and indisposed to all grace and goodness; yea [...] to all the meanes thereof.

My powers are all corrupt, corrupt my will:

Marble to good, but wax to what is ill.

Insomuch, that we are not sufficient of our selves to think, much lesse [...] speak, least of all to do that which is good, 2 Cor. 3.5. Joh. 15.4, 5. I we have power to choose or refuse the object; to do these well we have no power. We have ability, we have will enough to undo our selves, scop [...] enough hell-ward; but neither motion, nor will to do good: that must b [...] put into us by him that gives both power and will, and power to will.

Finally, Each sanctified heart feels this, but no words are able sufficiently to expresse, what impotent wretches we are, when we are not sustain [...]ed. So that we have no merit, but the mercy of God to save us: nothin [...] but the blood of Christ, and his mediation to cleanse and redeem us: nothin [...] but his obedience to inrich us. As for our good works, we are altogether be [...] holding to God for them, not God to us; nor we to our selves: becaus [...] they are only his works in us.

Whatsoever thou art, thou owest to him that made thee: whatever tho [...] hast, thou owest to him that Redeemed thee. Therefore if we do any thin [...] amisse, let us accuse our selves: if any thing well, let us give all the praise [...] God. And indeed this is the test of a true or false Religion: that which teacheth us to exalt God most, and most to depresse our selves is the true that which doth most prank up our selves, and detract from God, is th [...] false. As Bonaventure well notes.

Sect. XL.

Now to wind up with a word of exhortation; if thou beest convinced are resolvest upon a new course; let thy resolution be peremptory, an [...] constant: and take heed, you harden not again; as Pharaoh, the Philistin [...] the young man in the Gospel, Pilate and Iudas did: resemble not the iro [...] which is no longer soft, than it is in the fire; for that good (saith Greg [...]ry) will do us no good, which is not made good by perseverance. If wi [...] these premonitions, the Spirit hath vouchsafed to stir up in thine heart an [...] [Page] good motions, and holy purposes to obey God, in letting thy sins go▪ quench not, grieve not the Spirit, 1 Thes. 5.19. Return not with the Dog to thy vomit; lest thy latter end prove seven-fold worse than thy beginning, Matth. 12.43, 45. O it is a fearfull thing to receive the grace of God in vain! and a desperate thing, being warned of a rock, willfully to cast our selves upon it. Neither let Satan perswade you to defer your repentance; no, not an hour; lest your resolution proves as a false conception, which never comes to bearing. Besides, death may be suddain: even the least of a thousand things can kill you, and give you no leasure to be sick.

Thirdly, If thou wilt be safe from evil works, avoid the occasions; have no fellowship with the workers of iniquity: neither fear their scoffs; for this be sure of, if your person and waies please God, the world will be displeased with both: If God be your friend, men will be your enemies: if they exercise their malice, it is where he shews mercy. But take heed of losing Gods favour to keep theirs.

Beda tels of a great man, that was admonished by his friends in his sicknesse to repent: who answered, He would not yet; for that if he should recover, his friends and companions would laugh at him: but growing sicker and sicker, they again prest him: but then his answer was, that it was now too late; for I am judged and condemned already.

A man cannot be a Nathaniel, in whose heart there is no guile; but the world counts him a fool. But Christ saies, Verily except ye be converted, and become as little children; ye shall not enter into the Kingdom of Heaven, Mat. 18.3.

Again, Satan and your deceitfull heart will suggest unto you, that a Religious life, is a dumpish and melancholy life: but holy David will tell you, that light is sown to the righteous, and joy to the upright, Psal. 97.11. Isa. 65.14. And experience tells, that earthly and bodily joys are but the body, or rather the dregs of that joy, which Gods people feel and are ravished with. As O the calm, and quietnesse of a good conscience! the assurance of the pardon of sin, and joy of the Holy Ghost, the honesty of a virtuous and holy life how sweet they are. Yea even Plato an Heathen could say, That if wisdom and virtue could but represent it self to the eyes, it would set the heart on fire with the love of it. And the like of a sinners sadnesse, as hear what Seneca saies; if there were no God to punish him, no Devil to torment him, no Hell to burn him, no man to see him: yet would he not sin, for the uglinesse and filthinesse of sin, and the guil [...] and sadnesse of his conscience. But experience is the best informer: wherefore take the counsell of holy David, Psalm. 34.8. O tast and see, that the Lord is good: blessed is the man, that trusteth in him. To which accordeth that of holy Bernard, Good art thou, O Lord, to the soul that seeks thee; what art thou then to the soul that finds thee? As I may appeal to any mans conscience, that hath been softned with the unction of grace; and truly tasted of the powers of the world to come; to him that hath the love of God shed abroad in his heart by the Holy Ghost: whether his whole life be not a perpetual halellujah, in comparison of his natural condition. Whence they are able to sleight all such objections, as he did: you tell me [Page] that scrupling of small matters, is but stumbling at straws; that they be but trifles: When I know your tongue can tell nothing but truth, I will believe you.

Fifthly, Beg of God that he will give you a new heart, and when the heart is changed, all the members will follow after it, as the rest of the creatures after the Sun, when it ariseth. But without a work upon the heart, wrought by the Spirit of God; it will follow its own inclination to that which it affecteth; whatsoever the judgment shall say to the contrary: That must be first reformed, which was first deformed. It is idle, and to no purpose to purge the channell, when the fountain is corrupt. Whence the Apostle orderly bids us, first be renewed in the spirit of our minds; and then let him that stole, steal no more, Eph. 4.23, 24. Yea it is Gods own counsell, to the men of Ierusalem, Jer. 4. Wash thine heart from wickedness: that thou maist be saved, ver. 14. It is most ridiculous to apply remedies to the outward parts, when the distemper lies in the stomach. To what purpose is it to crop off the top of weeds, or lop off the boughs of the tree, when the root and stalk remain in the earth: as cut off the sprig of a tree, it grows still; a bough, an arm, still it grows, lop of the top, yea saw it in the midst, yet it will grow again; stock it up by the roots, then (and not till then) it will grow no more. Whence it is that God saith, Give me thine heart, Prov. 23.26. Great Cities once expunged, the dorpes and Villages will soon come in of themselves: the heart is the treasury and store-house of wickedness, Mat. 12.34. such as the heart is, such are the actions of the body which proceed from it, Mat. 12.35. Therefore as Christ saith, Make clean within, and all will be clean, otherwise not, Mat. 23.26. Therefore Davids prayer is, Create in me a new heart O Lord, and renew a right Spirit within me, Psal. 51.10. do thou the like, importune him for grace; that you may firmly resolve, speedily begin, and continually persevere, in doing and suffering his holy will: desire him to inform and reform you so, that you may neither misbelieve nor mislive; to change and purifie your naure, subdue your reason, rectifie your judgment, reform and strengthen your will, renew your affections, and beat down in you, whatsoever stands in opposition to the Scepter of Iesus Christ.

Sixthly and lastly; If you receive any power against you former corruptions, forget not to be thankefull, yea study all possible thankfulness. For that you and I are not at this present frying in Hell flames, never to be freed; that we have the offer of grace here, and glory hereafter, it is his unspeakable goodness. And there is nothing more pleasing to God, nor profitable to us; both for the procuring of the good we want, or continuing the good we have; than thankfulness. He will sow there, and there onely plenty of his blessings; where he is sure to reap plenty of thanks and service: but who will sow those barren sands, where they are sure not only to be without all hope of a good harvest, but are sure to loose, both their seed and labour. Consider what hath been said, and the Lord give you understanding in all things. And so much for the Second Part. An Appendix followes: wherein you have instances of all sorts: how sin besots men.

THE TRYALL OF TRUE WISDOM; WITH How to become Wise indeed.
OR, A Choice and Cheap Gift for a Friend; both to please and pleasure him: Be he inferior or superior, sinful or faithful, ignorant or intelligent.

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By R. Younge of Roxwel in Essex, Floreligus.

Add this as an Apendix, or Third Part, to The Hearts Index. And, A short and sure way, to Grace and Salvation.

Section 41.

LUcian tells of an Egyptian King, who had Apes taught (when they were young) to dance, and keep their postures with much art: these he would put into rich Coats, and have them in some great presence to exercise their skill; which was to the admiration of such as knew them not, what little sort of active, nimble men the King had got: And such as knew them, thought it no [Page] less strange; that they should be trained up to so man-like, and handsome a deportment. But a subtile Fellow that was once admitted to see them, brought and threw amongst them, a handful of Nuts: which they no sooner spied; but they presently left off their dance, fell a scrambling, tore one anothers rich Coats; and to the dirision of the beholders (who before admired them) they discovered themselves to be meer Apes.

These ensuing Notions (which I have purposely taken, as a handful out of the whole sack, to squander away amongst my acquaintance) are such Nuts, as will discover not a few (who are men in appearance, and their own opinion) to be as wise, and well affected as Aesops Cock; that preferred a barley Corn, before a Pearl: or Plinies Moal, that would dig under ground with great dexterity: but was blind, if brought into the Sun. Or Diaphontus, that refused his mothers blessing, to hear a song: Or the Israelites, who preferred Garlick and Onions, before Quails and manna.

Men no more differ from Beasts, Plants, Stones; in speech, reason, shape, than some differ from others, in heart, in brain, in life. Whence the very heathen Poets usually & most fitly compare some men to stones, for their hardness, and insensibleness; others to plants, that only fill their veins; a third sort to beasts, that please their senses too; a fourth to evil Angels, that only sin, and cause others to sin; a fift to good Angels, that are still in motion, alwayes serving God and doing good, yet ever rest.

Again, Experience teaches, that mens judgements and censures are as various, as their pallats: For what one admires, another slights; as is evident by our Saviours Auditors; of which some admired, others censured, a third sort wept, a fourth scoft, a fift trembled, a sixt blasphemed when they heard him. And how should it be otherwise, when the greater part, are as deeply in love with vice and error; as the rest are with vertue, and truth. When mens conditions, and constitutions vary as much; as their faces. As the Holy Ghost intimates, in comparing several men, to almost every several creature in the Universe. Nor is the Epicure more like a swine, the Lustful person a Goat, the Fraudulent man a Fox, the Backbiter a barking Dog, the Slanderer an Asp, the Oppressor a VVolf, the Persecutor a Tyger, the Church-robber a wild Bore, the Seducer a Serpent, yea a Devil, the Traytor a Viper, &c. 2 Tim 4 17. Luk. 13.32. Phil. 3.2. Psal 22.12, 13, 16, 20, 21. & 74.13, 14, 19. & 80.13. Matth. 23.33. Dan. 7.4, 5, 6, &c Zeph. 3. [...], 4, &c. Cant. 2.15, 17, &c. then every of them is unlike another.

Amidst such a world of variety, I have chosen to set forth, how one man differs from, and excels another in brain, and to prove, that to be wise indeed, is the portion but of a few, even amongst us. And this discovery alone (as I deem) will be richly worth my pains, and each mans serious Observation.

Sect. 42.

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NOw all sorts of men, may be comprised, under one of these three Heads:

The Sensual.

The Rational.

The Spiritual.

For if you observe it, some men like the Moon at Full, have all their light towards earth, none towards Heaven: Others like the Moon at VVaine, or Change, have all their light to Heaven wards, none to the earth: a third sort like to the Moon in eclipse, as having no light in it self, neither towards earth, nor towards Heaven.

Touching these three degrees of comparison, you shall find, that the one exceeds the other (in wisdom) as the stars exceed one another in glory. Of which particularly.

First, There is no less difference, between the Rational and sensual, the wise and simple, the learned and unlearned, than there is between men and beasts; as Menander speaks. Or between the living and the dead, as another hath it. And yet the Rational, do not so far excel the sensual, as the spiritual excel the rational.

Sensual men are so be-nighted, and puzled with blindness, that they know no other way than the flesh leads them. It is the weight that sets all their wheels a going; the horses that draw their chariot, the very life of their corruption, the corruption of their life, without which they do nothing.

The minds of brutish men, that have been ill bred, are so drowned in sin, and sensuallity; and their spirits so frozen, and pitifully benumed with worldliness, and wicked customs, that they cannot judg aright, either of spiritual matters, or rectified reason. Yea, in matters experimental, they are of as deep a judgement as was Callico, who stuft his pillow (a brass pot) with straw, to make it soft. Or that Germain Clown, who under-took to be very ready in the ten Commandments: but being demanded by the Minister which was the first? made answer, Thou shall not eate. Or that simple Fellow, who thought Pontius Pilate must needs be a Saint, because his name was put into the Creed. They are like the Ostrich, Job [...]9.17. whom God hath deprived of wisdom, and to whom he hath given no part of understanding.

Which men also, are so far from receiving instruction, that they will scorn and scoff at their admonisher. As they have no reason, so they will hear none. Nor will they believe any thing, but what they see, or feell: and he that learns of none but himself, hath a fool to his teacher. Yea, such as refuse admonition, are by wise Solomon branded, for the most incorigible Fools alive; so that their knowledge is ignorance, [Page] their wisdom folly, their sight blindness. They neither consider what reason speaketh, or Religion commandeth; but what the will and appetite affecteth. For will is the axeltree, lusts and passions the wheels whereupon all their actions are carried and do run. Appetite being their Lord, Reason their servant, and Religion their slave. Whereas Religion should govern their judgement, judgment and reason their wills and affections; as Adam should have done Eve. They that are after the flesh, do minde the things of the flesh: The carnal minde is enmity against God, for it is not subject to the law of God, neither indeed can be, Rom. 8.5. to 9. And which leaves them without all hope of being wiser, they had rather keep conscience blind, that it may slatter them, than inform it, that it may give a just verdict against them, counting it less trouble, to believe a favorable falshood, than to examine whether it be true. So that it is impossible for fleshly minded men, to believe what sots they are, touching the good of their souls. Wherefore when we see the folly, and misery of those that serve sin and Satan, and how peevishly averse they are to their own eternal salvation, let us pity them, as being so much more worthy our commiseration, as they are more uncapable of their own misery. And so much of the First sort, namely, Sensuallists.

Sect. 43.

SEcondly, There is another degree of Knowledge, that is accrued or obtained, by education and learning, observation and experience, called natural or speculative knowledge, or reason improved. For humane learning, is as oyl to the lamp of our reason, and makes it burn cleerer; but faith and illumination of the spirit, more than doubles the sight of our minds; as a prospective glass does the corporal sight, Matth. 16.17. 1 Cor. 2.7. to 17. Joh. 12 46. For as the soul is the lamp of the body, and reason of the soul, and religion of reason, and faith of religion: so Christ is the light, and life of Faith, Joh. 1.9. & 8.12. Act. 26.18. Eph. 5.14. Christ is the sun of the soul; reason and faith the two eyes: reason discerns natural objects, faith spiritual and supernatural. We may see far with our bodily eye sence, farther with the minds eye reason; but farther with the souls eye faith than with both. And the Beleever hath the addition of Gods spirit, and faith above all other men. I am the light of the world, saith our Saviour, he that [...]olloweth me (meaning by a lively faith) shall not walk in darkness, but shall have the light of life, Joh. 8.12. and more see two eyes than one: yea, the day with one eye, does far more things descry, than night can do with more than Argos eyes. So that as meer sense is uncapable of the rules of reason; so reason is no less uncapable, of the things that are divine and supernatural, Jer. 10.14. 1 Cor. 2.14, 15, 16. Eph. 5.8. And as to speak is only proper to men: so to know the secrets of the kingdom of [Page]heaven, is only propper to believers, Psal. 25.14. Prov. 3.32. Amos. 3.7.

Now of natural and speculative knowledge, the wicked have as large a share as the godly: but of spiritual, experimental, and saving knowledge which is supernatural, and descendeth from above, Jam. 3.17. and keepeth a man from every evil way, Prov. 2.12. the wicked have no part with the godly. Whence all men in their natural condition are said to be blind and in darkness, Matth. 4.16. & 15.14. Eph. 4.18, 19. & 5.8. Whereas believers, are called children of light, and of the day, 1 Thes. 5.5. 1 Pet. 2.9.

Nor is this kind of knowledge, any way attainable, but by Grace from above. No learning, experience, or pains in studdy and Books, will bring them to it, Ephe. 1.17, 18. & 3.19. except they become new creatures, have hearts, eyes, and eares sanctified from above; and that the holy Ghost becomes their teacher, Deut. 29.2, 3, 4. Psal. 111.10. Joh. [...].15. Rom. 8.14, 15.

Nor is it saving knowledge that they seek after: For though many of them, be great seekers after knowledge, great pains-takers to become wise: yet it is not divine and supernatural knowledge, that they labor for, or desire.

Indeed wisdom in the largest sense, hath ever carried that shew of excellency with it, that not only the good have highly affected it, (as Moses who studied for wisdom; and Solomon who prayed for wisdom; and the Queen of Sheba who travelled for wisdom; and David who to get wisdom, made the word his counsellor, hated every false way, and was a man after Gods own heart) but the very wicked have labored for it, who are ashamed of other vertues; as, O the pleasure that rational men take in it! Prov. 2.3, 10, 11. & 10.14. Phil. 3.8.

Knowledge is so fair a virgin, that every cleer eye is in love with her; it is a pearl despised of none but swine, Prov. 2.3.10.11. (whereas brutish and blockish men, as little regard it) they who care not for one dram of goodness, would yet have a full scale of knowledge. Amongst all the trees of the garden, none so pleaseth them as the tree of knowledge. And as wisdom is excellent above all, so it is affected of all, as oyl was both of the wise and foolish virgins. It hath been a mark that every man hath shot at, ever since Eve sought to be as wise as her Maker: but as a hundreth shoot, for one that hitts the white: so an hundred aim at wisdom, for one that lights upon it, Eccles. 7.28. because they are mistaken in the thing. For as Iacob in the dark mistook Leah for Rachael, so many a blind soul, takes that to be wisdom, which is not like Eve, who thought it wisdom to eate the forbidden fruit, and Absalom, who thought it wisdom to lye with his Fathers Concubines in the sight of all the people; and the false Steward, who thought it wisdom to deceive his Master. And so of Josephs brethren, of Pharoah and his deep counsellors, of Achitophel, of Herod, of the Pharisees in their project to destroy Jesus; and many the like. All these thought they [Page] did wisely, but they were mistaken, and their projects proved foolish, and turned to their own ruine.

Sect. 44.

BUt take some Instances, to prove that all sorts of Naturians are Fools, in comparrison of the Godly. I'le begin with those that repu [...]e themselves, and are reputed by others, the wisest amongst men: And they are your profound Humanists, and cunning Polititians, wherein you shall see, whether the most and greatest number are not grosly mistaken, in their opinions and verdicts touching Wisdom.

First for profound Humanists, a man would think that they were incomparably wise; for none so thirst after knowledge and wisdom as they; & to get it they are no niggards of their labor: nor do they leave any thing unstudied but themselves. They know all parts and places of the created world, can discourse of every thing visible and invisible, divine, humane and mundane; whether it be meant of substances or accidents, are ignorant of nothing but the way to heaven, are acquainted with all Laws and customs, save the Law of God, and customs of Christianity; they are strangers no where but in the court of their own consciences: Yea, they build as hard, and erect as high as did the Babel-builders; but all to no purpose: they never come to the roof, and when they die they are undone. They spend all their time in seeking after wisdom; as Alchimists spend all their estates, to find out the Philosophers stone; but never find it; they never attain to that, which is true wisdom indeed. For as the ragged Poet told Petronius, that Poetry was a kind of learning, that never made any man rich: so humane learning of it self, never made a wise man.

As thus (if I may be so bold) what is it, or what does it profit a man, to have the etymologie, and derivation of wisdome and knowledge, without being affected with that, which is true wisdom indeed to be able to decline vertue, yet not love it? to have the theory, & be able to prattle of wisdom by rote; yet not know what it is by effect and experience? To have as expert a tongue, and as quick a memory as Portius; a perfect understanding, great science, profound eloquence, a sweet stile? To have the force of Demosthenes, the depth of Thesius, the perswasive art of Tully, &c. if withal he wants Grace, and lives remissely? With the Astronomer, to observe the motions of the heavens; while his heart is buried in the earth? to search out the cause [...]f many effects, and let pass the consideration of the principal, and most necessary? With the Historian, to know what others have done, and how they have sped; while he neglecteth the imitation of such, as are gone the right way? With the Law-maker, to set down many Lawes in particular, and not to remember the common Law of nature, or Law general that all must die? Or lastly, with Adam to know the [Page] Nature of all the Creatures: and with Solomon to be able to dispute of every thing, even from the Cedar to the Hyssop or Pellitory; when in the mean time he lives like Dives, dyes like Nabal, and after all goes to his own place with Iudas? Alas! many a Fool goes to hell with lesse cost, less pains, and far more quiet: that is but raw knowledge, which is not digested into practice: It is not worth the name of knowledge, that may be heard only and not seen, Ioh. 13.17. Deut. 4.6. Good discourse is but the froth of wisdom: the sweet and solid fruit of it, is in well framed actions: that is true knowledge, that makes the knower blessed. We only praise that Mariner, that brings the ship safe to the haven.

What sayes Aristotle? to be wise and happy are terms reciprocal. And Socrates, that learning, saith he, pleaseth me but a little, which nothing profits the owner of it, either to vertue, or happiness: And being demanded, Who was the wisest and happiest man? He Answered, He that offends least. He is the best schollar, that learns of Christ obedience, humility, &c. He is the best Arithmetitian, that can add grace to grace; he is the best learned, that knows how to be saved. Yea, all the Arts in the world, are artless Arts to this.

Sect. 45.

THe best knowledge is about the best things; and the perfection of all knowledge, to know God, and our selves: Knowledge and learning, saith Aristotle, consisteth not so much in the quantity, as in the quality; not in the greatness, but in the goodness of it. A little gold (we know) is more worth than much dross: a little diamond, than a rocky mountain. So one drop of wisdom, guided by the fear of God; one spark of spiritual, experimental, and saving knowledge, is more worth than all humane wisdom and learning: yea, one scruple of holiness, one dram of faith, one grain of grace, is more worth than many pounds, of natural parts. And indeed Faith, and Holiness, are the nerves, and sinews; yea, the soul of saving knowledge.

What saith Aristotle? No more than the knowledge of goodness, maketh one to be named a good man; no more doth the knowledge of wisdom alone, cause any person properly to be called a wise man. Saving knowledge of the truth, works a love of the truth known: yea it is a uniform consent, of knowledge and action. He only is wise, that is wise for his own soul: he whose conscience pulleth all he hears, and reads to his heart, and his heart to God: who turneth his knowledge to faith, his faith to feeling, and all to walk worthy of his Redeemer. He that subdues his sensual desires and appetite, to the more noble faculties of reason, and understanding; and makes that understanding of his to serve him, by whom it is, and doth understand. He that subdues his lusts to his will, submits his will to reason; his reason [Page] to faith; his faith, his reason, his will, himself to the will of God: this is practical, experimental, and saving knowledge; to which the other is but a bare name, or title. A competnet estate (we know) well husbanded, is better than a vast patrimony neglected. Never any meer man (since the first) knew so much as Solomon: many that have known less, have had more command of themselves.

Alas! they are not alwayes the wisest, that know most: For none more wise and learned in the worlds account, than the Scribes and Pharisees: yet Christ calls them four times blind, and twice fools in one chapter, Matth. 23. And the like of Balaam, 2 Pet. 2.16. who had such a prophetical knowledge, that scarce any of the Prophets, had a cleerer revelation of the Messiah to come. And the same may be affirmed of Judas, and Athitophel; for many that know a great deal less, are [...]ar wiser. Yea, one poor crucified thief, being converted, in an hours time, had more true wisdom and knowledge infused into him, than had all the Rulers, Scribes, and Pharisees.

It is very observable, what the High Priest told the Council, as they were set to condemne Christ; Ye know nothing at all: he spake truer than he meant it; for if we know not the Lord Iesus, our knowledge is either nothing ▪ or nothing worth. Rightly a man knows no more than he practiseth. It is said of Christ, 2 Cor. 5.21. that he knew no sin; because he did no sin: in which sense, he knows no good, that doth no good. These things if ye know (saith our Saviour) happy are ye, if ye do them, Joh. 13.17. And in Deut. 4.6. Keep the commandements of God, and do them: for this is your wisdom, and understanding before God, and man.

What is the national sweetness of Honey, to the experimental taste of it? It is one thing to know what riches are, and another thing to be Master of them: It is not the knowing, but the possessing of them that makes rich. Many have a depth of knowledge, and yet are not soul-wise; have a liberary of divinity in their heads, not so much as the least Catechisme in their consciences; full brains, empty hearts. Yea, you shall hear a flood in the tongue, when you cannot see one drop in the life. Insomuch, that in the midst of our so much light, and means of Grace, there be few I fear, that have the sound, and saving knowledge of Jesus Christ, and him crucified, which was the only care, and study of St. Paul, 1 Cor. 2.2.

Sect. 46.

ANd that I am not mistaken, the effect shews: For if men knew either God, or Christ, they could not but love him; and loveing him, they would keep his commandments, Ioh. 14.15. For hereby (saith St. John) It is manifest that we know him, if we keep his commandments, 1 Joh. 2.3. But he that sayeth, I know him, and yet [Page]keepeth not his commandments is a lyar, and there is no truth in him ver. 4. What saith our Saviour? This is life eternal to know thee the only true God, and Jesus Christ whom thou hast sent, Joh. 17.3. But how shall a man know, whether he hath this knowledge? Answ. St. John tells you in those last words mentioned, and so plainly, that you cannot be deceived, except you desire to deceive your own soul.

The knowledge of God that saves us, is more than a bare apprehension of him; i [...] knows his power, and therefore fears him; knows his justice, and therefore serves him; knows his mercy, and therefore trusts him; knows his goodness, and therefore loves him, &c. For he that hath the saving knowledge of God, or of Christ, hath every other Grace: There is a sweet correspondence between every one, where there is any one in truth: As in the generation, the head is not without the body, nor the body without each member, nor the soul without its powers and faculties; so in the regeneration, where there is any one grace in truth, there is every one, 2 Cor. 5.17. If you will see it in particulars, read Psa. 9.10. Jer. 9.24. 1 Joh. 4.6. Joh. 4.10. 1 Joh. 4.7, 8. & 2.3. Joh 42.5, 6. 1 Ioh. 4.7. which Scriptures shew, that as feeling is inseparable to all the organs of sense; the eye sees and feels, the ear hears and feels, the pallat tastes and feels, the nostrils smell and feel; so knowledge is involved in every grace: Faith knows and believes, Charity knows and loves, Patience knows and suffers, Temperance knows and abstains, Humility knows and stoops, Repentance knows and mourns, Obedience knows and does, Confidence knows and rejoyces, Hope knows and expects, Compassion knows and pities. Yea, as there is a power of water in every thing that grows; it is fatness in the olive, sweetness in the figg, cheerfulness in the grape, strength in the oak, taleness in the cedar, redness in the rose, whiteness in the lilly, &c. so knowledge is in the hand obedience, in the mouth benediction, in the knee humility, in the eye compassion, in the heart charity, in the whole body and soul, piety.

Alas! If men had the true knowledg of Jesus Christ, it would disperse and dispel, all the black clouds of their reigning sins in a moment; as the Sun does no sooner shew his face, but the darkness vanisheth: or as Caesar did no sooner look upon his enemies, but they were gone: Egypt swarmed with locusts, till the west wind came, that left not one: He cannot delight in sin, nor dote upon this world, that knows Christ savingly.

Vertue is ordained a wife for knowledg; and where these two joyn, there will proceed from them a noble progine, a generation of good works. Again, as the water engendereth ice, and the ice again engendereth water; so knowledg begets righteousness, and righteousness again begetteth knowledg. It is between science and conscience, as it is between the stomack and the head; for as in mans body, the raw stomack maketh a thumatick head, and the thumatick head maketh a raw stomach; so science makes our conscience good, and conscience makes our [Page] science good: Nor is it so much scientiae capit [...]s, as conscientia cordis, that knows Christ and our selves; whence Solomon saith, Give thine heart to wisdom, Prov. 2.10. and let wisdom enter into thine heart, Prov. 4.4. And when he would acquaint us [...] become wise, he tells us, that the fear of the Lord is the beginning of wisdom, Prov. 1.7. as if the first lesson to be wise, were to be [...], If it be asked, Why the natural man perceiveth not the [...]ings of the spirit of God? Saint Paul answers, he cannot know them, because they are spiritually discerned, 1 Cor. 2.14. and indeed i [...] [...]hey [...] spiri [...]ually discerned, how should they descern them [...] spirit? For though the outward man receive [...] the eleme [...] [...]udiments of Religion by breeding and education, yet his [...]veth them by heavenly inspiration, 1 Cor. 2.11, 12, 13 & 12.3 8 Matth 16 16, 17. Deut. 29 2, 3, 4, Psa. 111. [...]0. Luke 24.4 [...] [...] 15 15. [...]nd [...]his alone is enough to prove, that no wicke [...] man [...] man; for if God alone be the giver of it, we may be su [...] that [...] will [...] his secrets to none but such as he knows will improve their knowledge to his glory, and the good of others: Even as the husband man will not cast his seed but into ground that will return him a good harvest, Psa. 25.14. Luke 24.45. Mark 4.34. Gen. 18.17. 1 Joh. 4.7.

Sect. 47.

BUt would these men (any one, even the best of them) thus improve, or imploy their knowledge? Or do they desire it to any such end? No: but to some other end, as I shall in the next place acquaint you.

Some men desire not to know, some desire only to know; Or rather thus, Few men in comparison desire knowledge, fewer that desire divine and supernatural knowledge; fewest of all that desire to be the better, or that others should be the better for their knowledge: More particularly, a world of men desire knowledg for no other end but to remove their ignorance; as Pharaoh used Moses, but to remove the plagues. Others again study the Scriptures, and other good Books, only to make gain thereof; or to be the abler to dispute and discourse, as boys go into the water, only to play and paddle there, not to wash and be clean. With Eve, they highly desire the tree of knowledg, but regard not the tree of life.

As I would fain know, what fruit or effect the knowledge of most men produces in them, except it be to inable them to dispute and discourse, to increase wit, o [...] [...]o increase wealth, or to increase pride, or perhaps to increase Athiesm, and to make them the more able and cunning to argue against the truth and power of Religion? Whether the utmost of their aim be not to enrich, dignifie, and please themselves; not once casting the eye of their souls at Gods glory, their neighbors good, or their own salvation? Whether their main drift be not purchasing of a great estate for them and theirs, with out either fear of God, regard [Page] of men, or the discharge of their duty and calling? Again, whereas a godly man and a good Christian, thinks himself as happy in giving light to others, as in receiving it himself; how many are there, who as themselves are never the better, (I mean in regard of Grace) for their great wisdom and learning, so no more are others; for commonly they resemble dark Lanthorns which have light, but so shut up and reserved as if it were not: and what is the difference betwixt concealed skill, and ignorance; It is the nature and praise of good, to be communicative, whereas if their hidden knowledge do ever look out, it casts so sparing a light, that it only argues it self to have an unprofitable being.

And for the most part these men if they may be thought great Rabbies, deep and profound Schollars; this is the night of their ambition, though neither the Church be benefited, nor God glorified by it; whereas they ought the contrary: for as the grace of God is the fountain from which our wisdom flows; so the glory of God should be the Ocean to which it should run: yea, that God may be honoured with, and by our wisdom, is the only end for which he gives us to be wise: And for default of this end, he not seldom crosseth the means, whereby while men strive to expel ignorance, they fall into error; as an Emperick to cure one Disease, causeth a worse. Briefly, to conclude this point, So many as are puft up with their knowledge, or do not part with their sins, thew that they never sought it for Gods glory, but for their own honour and glory. And certainly if we seek not Gods glory in doing his work, he will give us no wages at the latter end.

Sect. 48.

BUt for men to do no good with their gifts, is not all; yea, it were well if that were the worst, for not a few of them resemble Achitophel, and Jonadab, who imployed their wit wickedly, and do mischief insteed of good with their wisdom: like Herod, whom you shall see turning over the Bible, searching the Scriptures, examining the Prophets; but to what end and purpose? To know good, but to do evil: yea, the greatest evil under the Sun, slay Christ in the cradle: With many, their knowledge and learning is not for God and for Gideon; but for Antichrist and for Babylon; and so of all other gifts; how many are the worse for them? As give Saula Kingdom, and he will tyrannize; give Nabal plenty, and he will be drunk; give Judas an Apostleship, and he will sell his Master for mony; let Sarmantus have a good wit, he will exercise it in scoffing at holiness. Briefly, how oft doth wisdom without grace prove like a fair estate in the hands of a fool, which not seldom becomes the owners ruine? Or Absoloms hair, which was an ornament, wherewith he hanged himself: So that wisdom without grace is nothing else but a cunning way of undoing our selves at the last. Many mens knowledge to them, being like the Ark to the Philistims, which did them more hurt than good: When their knowledge makes them [Page] prouder, not better; more rebellious, not more serviceable; as it is, Isa. 47.10. Thy wisdom and thy knowledge they have caused thee to rebel: And very often this falls out, that as the best soyl usually yieldeth the worst air, so without grace there is nothing more pestilent than a deep wit, no such prey for the Devil, as a good wit unsanctified. VVit and Learning well used, is like the golden ear-rings and bracelets of the Israelites, abused like the same gold cast into an Idol; than which, no [...]hing more abominable.

Now when it comes to this, That they fight against God with the weapon he hath given them; when with those the Psalmist speaks of, Psal. 73.9. They set their mouths against heaven, and are like an unruly Jade, that being full fed kicks at his Master; what course doth the Lord take with them? Answ. Read but that Parable, Luk. 19.24. Ioh. 7.17. it will inform you: For to him that useth his Talent of knowledge well, he giveth more; as to the servant that used his talents well, he doubled them: but to them that use not their knowledge well, much more if they abuse it, he taketh away that which he had formerly given them: as he took heat from the fire when it would burn his Children, Dan. 3.27. As you may see, Isa. 44.25. 2 Thess. 2.10, 11, 12. Ioh. 7.17. Psa. 111.10. 1 Cor. 2.15. Eccles. 2.26. Prov. 28 5. Matth. 21.43. Acts 26.18. Isa. 29.14. & 44 25. & 6.9, 10. Dan. 2.19.23. Iob 5.13, 14. Ioh. 9.39. & 12.40. Rom. 1.28. Ephe. 4.18, 19. 1 Cor. 1.20. 2 Thess. 2.10, 11, 12. turn to the places, for they ate rare. I will destroy the Tokens of the Soothsayers, and make them that conjecture, fools: I will turn the wise men backward, and make their knowledge foolishness, saith the Lord, Isa. 44.25. He taketh the wise in their own craftiness, and the counsel of the wicked is made foolish, Job. 5.13. the case of Achitophel: And justly are they forsaken of their reason, who have abandoned God; yea, most just it is, that they who want grace, should want wit too. And so much of abusing their gifts.

Lastly, These great knowers and wise men are so far from desiring soul wisdom, and saving-knowledge to the ends before specified, that they do not at all desire it, for that it suits not with their condition. For Natural men desire only humane and mundane knowledge: Spiritual men, that which is heavenly and supernatural; and the reason why they desire it not, is, for that they know it not. A man desireth not that he knoweth not, saies Chrisostome; neither are unknown evils feared: wherefore the work of Regeneration begins at Illumination, Acts 26.18. Coll. 1.13. 1 Pet. 2.9.

Now according as men are wise, they prize and value this wisdom, and endeavour to obtain it, Prov. 18.15. For it is more true of divine wisdom, than it was of that Grecian beauty: No man ever loved her, that never saw her; no man ever saw her, but he loved her.

And so on the contrary, according as men are ignorant and blockish, they under-value and dis-esteem it, hate it, and are prejudice [Page] against it: And hereupon carnal men being blinded by the Prince of darkness, together with their own wickedness, and being of a reprobate judgement, do most usually and familiarly term and esteem this soul-wisdom, this divine, spiritual, experimental, and saving-knowledge to be meer foolishness, or madness, Wisd. 5.3. to 9. and the Professors thereof to be fools & madmen; Elisha was counted no better, 2 King. 9 11. and the rest of the Prophets, Hosea 9 7. and Paul, Acts 26.20. and all the Apostles, 1 Cor. 4.10. Yea, our Saviour Christ himself with open mouth was pronounced mad by his carnal bearers, Joh. 10.20. Mark. 3.21. and this hath been the worlds vote ever since. The sinceer Christian was so reputed in Pliny's time, and after in St. Austin's time: yea, Julian the Pelagian could gibe St. Austin, that he had none of the wise Sages, nor the learned Senate of Philosophers on his side; but only a company of mean tradesmen, of the vulgar sort, that took part with him: Whole Answer was, Thou reproachest the weak things of the world, which God hath chosen to confound the things that are mighty.

To wordly men Christian wiseom seems folly, saith Gregory. And well it may, for even the wisdom of God is foolishness with the world. 1 Cor. 1.18 23. therefore no disparagement to us his servants, if they repute us fools; nor I think any honour to such sensualists that so repute us: However we will give them their due: For,

Sect. 49.

I Grant that in some kind of skill they out-strip the best of Gods People, who, if they are put to it, may answer as Themistocles did when one invited him to touch a lute; for as he said, I cannot fiddle; but I can make a smal town a great state: So the godly may say, We cannot give a sollid reason in Nature, why Nilus should over-flow only in the Sommer, when waters are at the lowest? Why the Loadstone should draw iron, or incline to the pole-star? How the heat of the stomach, and the strength of the nether chap should be so great? Why a flash of lightening should melt the sword without making any impression in the scabbard? Kill the Child in the womb, and never hurt the Mother? How the waters should stand upon a heap, and yet not over-flow the earth? Why the clouds above being heavie with water, should not fall to the earth suddenly, seeing every beavy thing descendeth? Except the reason which God giveth, Gen. 1.6. & Job 38 8.10 12. & 26.8. Psal. 104.9. But we know the mystery of the Gospel, and what it is to be born a new, and can give a sollid reason of our faith: we know that God is reconciled to us, the Law satisfied for us, our sins pardoned, our souls acquitted, and that we are in favour with God; which many of these with their great learning do not know. And thus the godly are proved wiser than the wisest humanist that wants grace. You have likewise the reasons why these great knowers, know nothing yet as they might and ought to know: that is to say,

First, Because they are mistaken in the thing; they take speculative[Page]knowledg for soul wisdom; & soul saving wisdom to be foolishness & madness. Now if a man take his aim amiss, he may shoot long enough ere he hit the white: and these men are as one that is gone a good part of his journey, but must come back again because he hath mistaken his way.

Secondly, Because they are Unregenerate, and want the Eye of Faith.

Thirdly, For that they seek not to God for it who is the giver thereof, and without whose spirit there is no attaining it.

Fourthly, Because they are proud, and so seek not after it, as supposing they have it already.

Fiftly, Because if they had never so much knowledge, they would be never the holier, or the better for it, but rather the worse; nor would they imploy it to the honour of God, or the good of others.

Sixtly, Because they either do, or would do mischief insteed of good with their knowledge.

Seventhly, Because they will not consult with the word about it, nor advise with others that have already attained to it. Or thus, They read and hear the Scriptures and mind not, (I mean the spirituallity of the word) or mind and understand not, or understand and remember not, or remember and practice not. No, this they intend not of all the rest; and they that are unwilling to obey, God thinks unvvorthy to know.

When the Serpent taught knowledge, he said, If ye eare the forbidden fruit, your eyes shal be opened, and you shal know good and evil: But God teacheth another lesson, and saith, If ye will not eate the forbidden fruit, your eyes shall be opened, and you shall know good and evil, Rom. 12.2. See Psa. 111.10. & 119.97, 98, 99, 100. Or if you do eat it, you shall be like images that have ears and cannot hear, Rom. 11.8. Isa. 6.10. Matth. 13.14. Psal. 115.6.

From all which Reasons we may collect, That there are but a few amongst us, that are wise indeed, and to purpose; For these Seven Hinderances are applyable to seventy seven parts of men in the Nation. Besides, if these great knowers know so little, how ignorant are the rude rabble, that despise all knowledge? Nor can it be denied but all impenitent persons, all unbelievers (who prefer their profits and pleasures before pleasing of God; as Herodias prefered John Baptists head before the one half of Herods kingdom,) are arrant fools; yea, fools in folio: For if they were wise, sayes Bernard, they would foresee the torments of Hell, and prevent them.

And so wise are the godly, for they prefer grace, and glory, and Gods savour, before ten thousand worlds.

Sect. 50.

OBject. But here thou wilt say, (or at least thou hast reason to say) if there be so few that are soul wise, I have all the reason in the [Page] world to mistrust my self; wherefore good Sir, tell me how I shall be able to get [...]his spiritual and experimental knowledg? this divine and supernatural wisdom?

Answ. By observing these Five Rules:

First, Let such a willing and ingenuous soul, resolve to practise what he does already know, or shall hereafter be acquainted with from the word of God and Christs faithful Messengers: For he that will do my Fathers will, sayes our Saviour, shall know the doctrine, whether it be of God or no, Joh. 7.17. A good understanding have all they that keep the commandments, (sayes holy David) Psal. 111.10. and proves it true by his own example and experience: I understood (sayes he) more than the Antient, and became wiser than my teachers, because I kept thy precepts, Psal. 119.97, 98, 99, 100. To a man that is good in his sight, God giveth knowledg and wisdom, Eccles. 2.26. The spiritual man understandeth all things, 1 Cor. 2.15. VVicked men understand not judgment, but they that seek the Lord, understand all things, Prov. 28.5. Admirable incouragements for men to become godly and consciencious; I mean practical Christians.

Secondly, If thou wouldest get this precious grace of saving knowledge; the way is, to be frequeut in hearing the word preached, and to become studious in the Scriptures, for they and they alone make wise to Salvation, 2 Tim. 3.15. Ye err (saith our Saviour) not knowing the Scriptures, Matth. 22.29. Mark 12.24. We must not in the search of heavenly matters, either do as we see others do; neither must we follow the blind guide carnal reason, or the deceitful guide our corrupt hearts; but the undeceivable, and infallable guide of Gods word which is truth it self: and great need there is; for as we cannot perceive the foulness of our faces unless it be told us, or we take a glass and look our selves therein: so neither can we see the blemishes of our Souls, which is a notable degree of spiritual Wisdom, but either God must make it known to us by his spirit, or we must collect the same out of the Scriptures, that coelestial glass; though this also must be done by the spirits help. Therefore

Thirdly, If thou wilt be Soul-wise and truly profit by studying the Scriptures, be frequent and fervent in Prayer to God who is the only giver of it, for the direction of his holy spirit: For first, humble and faithful Prayer, ushered in by meditation, is the cure of al obscurity. Especially being accompanied with fervor and fervency; as you may see, Matth. 21.22. If any lack wisdom, saith St. James, let him ask of God who giveth to al men liberally and reproacheth no man, and it shal be given him, Jam. 1.5. Mark the words, it is said if any; wherefore let no man deny his soul this comfort. Again, ask and have; It cannot come upon easier terms. Yea, God seems to like this sure so well in Solomon, as if he were beholding to his Creature, for wishing well to it self. And in vain do we expect that alms of grace, for which we do not [Page] so much as beg. But in praying for Wisdom, do not pray for it without putting difference; desire not so much brain-knowledg as to be Soul-wise, and then you will imploy your wisdom to the glory of the giver. Let thine hearts desire be to know God in Christ, Christ in Faith, Faith in good works; to know Gods vvill that thou mayest do it; and before the knowledg of all other things, desire to knovv thy self; & in thy self, not so much thy strength, as thy vveakness: Pray that thine heart may serve thee insteed of a commentary, to help thee understand such points of Religion as are most needful and necessary, and that thy Life may be an Exposition of thy invvard man, that there may be a sweet harmony betwixt Gods VVord, thy judgment, and vvhole conversation, that what the natural man knoweth by roat, thou mayst double by feeling the same in thine heart and affections. As indeed experimental and saving knovvledg is no less felt than knovvn; and, I cannot tell how, comes rather out of the abundance of the heart, than by extreme study; or rather is sent by God unto good men, like the Ram that was brought to Abraham when he would have Sacrificed his son Isaak. When Christ taught in the Temple, they asked, Hovv knovveth this man the Scriptures, seeing he never learned them? So it is a wonder what learning some men have, that have no learning! Like Prisilla and Aquila, poor Tent-makers, who were able to school Apollos that great Clerk, a man renovvned for his learning: What can we lay to it? For no other reason can be given but as Christ said, Father so it pleaseth thee: For as Jacob said of his venison, when his Father ask'd how he came by it so suddenly? Because the Lord thy God brought it suddenly to my hands. So holy and righteous men do more easily understand the words of God, than do the wicked, because God brings the meaning suddenly to their hearts; as we read, Luk. 24. That Christ (standing in the midst of his Apostles after he vvas risen from the dead) opened their understandings, that they might understand clearly the Scriptures, and vvhat vvas vvritten of him in the Lavv of Moses, and in the Prophets, and in the Psalms, vers. 44.45. Lo how suddenly their knowledge came unto them! But see what a general promise (God in the Person of wisdom) hat [...]h made to all that serve him, Prov. 1. Turn you at my reproof, and behold I will pour out my spirit unto you, and make known my words unto you, vers. 23. And Psal. 25. The secrets of the Lord are revealed to them that fear him, and his covenant is to give them understanding, vers 14. These secrets are hid from the wicked, neither hath he made any such covenant with them but the contrary: As see, Dan. 12.10. Unto you it is given to knovv the secrets of the Kingdom of Heaven, but to othres in Parrables, that they seeing should not see, and hearing they should not understand, Luke 8.10: Mark: 3:11: Matth: 13:13:

Again, It is not enough to pray, except also it be in Christs name, and accrding to his vvill, believing to be heard for his sake, and that it be the intercession of Gods ovvn spirit in you: And (being truly [Page] sensible of your sins and wants) that you chiefly pray for the pardon of sinne, the effusion of grace, and for the assistance of Gods Spirit: that you may more firmly believe, more soundly repent, more zealously doe, more patiently suffer, and more constantly persevere in the practice and profession of every duty.

But above all you must know, that as Sampsons companions, could never have found out his Riddle, if they had not plowed with his heifer: so no man can know the secrets of God, but by the revelation of his Spirit, 1 Cor. 12.8. Mat. 16.17. Yea, suppose a man be not inferiour to Portius, or Pythagoras, who kept all things in memory, that ever they had read, heard, or seen: To Virgil, of whom it is reported, that if all Sciences were lost, they might be found again in him: To Aben Ezra, of whom it was said, that if Knowledge had put out her candle, at his brain she might light it again; and that his head was a throne of wisdome: or Iosephus Scaliger, who was skilled in thirty Languages: Yet if he want the Spirit of God to be his teacher, he is a dunce to the meanest, and most illiterate believer. For one excellent, and necessary prerogative of the spirituall man is this; he hath God for his teacher; he learns the Counsels of God, of that spirit which onely knoweth Gods counsels, Luk. 21.15. which is no small priviledge: for the scholar learns quickly, when the Holy Ghost is his teacher; the Eye sees distinctly, when the Holy Ghost doth enlighten it. With the Spirits helpe, the meanes can never be too weake: without, never strong enough, Luk. 24.44, 45. Pro. 1.23.

§ 51. Fourthly, Thou must get an humble conceit of thine own wisdome. The first step to knowledge, is to know our own ignorance. We must become fools in our own opinion, before we can be truly wise, as the Apostle sets it down, 1 Cor. 3.18. And indeed, the opinion of our knowing enough, is one of the greatest causes of our knowing so little: For what we presume to have attained, we seeke not after. Yea, the very first lesson of a Christian is humility. He will teach the humble his way, Psalm. 25.9. Jam. 4.6. 1 Pet. 5.5. And he that hath not learned the first lesson, is not fit to take out a new. Pride is a great let to true wisdome: For God resisteth the proud, and giveth grace to the humble, Jam. 4.6. 1 Pet. 5.5. Whence it comes to passe, that few proud wits are reformed, Iohn 9.39. And for this cause also did our Saviour propound his woes to the Pharisees, his doctrines to the People.

A heart full of pride, is like a vessell full of aire: This self-opinion must be blown out of us, before saving knowledge will be poured into us. Christ will know none but the humble, and none but humble souls truly know Christ.

Now the way to become humble, is, by taking a serious view of our wants. The Peacocks pride is much abated, when she looks on the blacknesse of her legs and feet. Now suppose we know never so much; yet that which we know, is far lesse then that which we are ignorant of: and the [Page] more we know, the more we know we want, Pro. 1.5, 7. Psal. 73.22. And the lesse sensible we are of our blindness, sicknesse, deformity, &c. the more blinde, sick, and deformed we are.

Fifthly, Thou must labour to get a true and lively faith: For as without faith we cannot please God: so without faith, no man can know God. Faith most cleerly beholds those things which are hid both from the eye of sense, and the eye of reason, Iohn 12.46. Vnregenerate men, that want faith, are like blinde Sampson without his guide: Or like Poliphemus, who never had but one eye, and that Vlysses put out. For so does the pleasure and custome of sinne blinde the Sensuallist.

We must have mindes lifted above nature, to see and love things above nature: heavenly wisdome, to see heavenly truth; or else that truth which is saving, will be to us a mystery, Mark. 4.11. If it seem not foolishnesse, 1 Cor. 2.7, 8, 14. To them that are lost, the Gospel is hid, 2 Cor. 4.3, 4. Whereas the Believer discerns all things, even the deep things of God, 1 Cor. 2.10.12.15, 16. Yea, God Giveth him a mouth and wisdome, where against all his adversaries, shall not be able to speak or resist, Luk. 21.15. These are the five steps, which lead up to the palace of wisdome, which all must ascend by, that mean to enter. If you have once attained this precious grace of saving knowledge, you will as much as in you lies, employ the same to the glory of the giver, And so much to prove, that he is the wisest man, whose knowledge lies in the best things, (as the weaker vessel may hold the better liquor) and that if men be never so learned, except they have learned the Mystery of the Gospel, and what it is to be borne again by their own experience, (which few with their great learning do indeed know) they are in Gods account, no better then fooles. I come now to prove, that the greatest Politician is a verier fool then the former.

§ 52. Secondly, If we shall look upon the most cunning Politician, with a single eye: judge righteous judgement, and not according to appearance onely, we shall finde that the greatest Politician is the greatest fool. For he turns all his Religion into hypocrisie, into Statisme, yea, into Atheism, making Christianity a very foot-stool to policy.

I confesse they are wiser in their generation, then the children of light; and are so acknowledged by Christ himself, Luke 16.8. But why? not that there is a deficiency of power in the godly, but will: for could not David go as far as Achitophel? could not Paul shew as much cunning as Tertullus? Yes, surely if they would: But because their Master, Christ, hath commanded them to be innocent as doves; They have resolved in an heroical disposition with Abraham, Gen. 14.22. that the King of Sodome shall not make them rich. No crooked, or indirect meanes, shall bring them in profit; they will not be beholding to the king of Hell for a shooty. And hereupon the Foxes wiles, never enter into the Lions head.

But to speak of them as they are: These cunning Politicians, in stead of being wise as serpents, they are wise serpents. They are so a [...]ted in subtleties, [Page] through time and practice, that they are neer upon as wise, as that old serpent the Devill. Indeed he hath one trick beyond all theirs; for like a c [...]nniug fencer, he that taught them all their tricks, kept this one to himselfe, namely, how to cheate them of their soules. But take a short Character of them.

They are such cunning dissemblers, that like Pope Alexander the sixth, what they thinke, they never speak. Why is this cast away, saith Iudas? Crafty cub, he would have had it himself. They are like a fellow that rides to the pillory, they goe not the way they look. They will cut a mans throat under colour of courtesie, as Vlysses by gold, and forged letters, was the meanes of stoning Palamides, even while he made shew of defending him. And then to wipe off all suspition from themselves, their gesture and conntenance shall be like Iulius Caesar's; who seeing Pompey's head fell a weeping, as if he had been sorry for it, when by his onely meanes it was cut off. So like Rowers in a boat, whilest in their pretence they look one way, in their intent they goe the quite contrary: As our Saviour found it to fare with the Pharisees, and Sadducees, Matth. 16.1, 3. which made him to conclude, with, O hypocrites! Nor shall any man be able to determine, either by their gesture, words, or actions, what they resolve, though like Hebrew letters, you spell them backward. Onely this you may be sure of, that they do not intend, what they pretend; Like as in jugling feats, though we know not how they are done, yet we know well, that they are not done as they seem to be.

Now if they can any way advantage themselves by anothers ruine, and do it cunningly; as Iezabel did, when she killed Naboth, by suborning false witnesse against him, and proclaimed a Fast before the murther: Though all such policy be but misery, and all such knowledge, ignorance, Yet, ô how wise they think themselves! but they are grosly mistaken: for wherein does this their great wisdom consist? but first; in being wise to deceive others: as the Old serpent did our first Parents; or secondly in the end to deceive themselves, as the same serpent did, which brought a curse upon himselfe for so doing, Gen. 3. The crafty Fox hugg'd himselfe to think how he had cozened the Crow of her break-fast: but when he had eaten it, and found himself poysoned with it, he wisht the Crow her own again. Wealth got by deceit, is like a piece of butterd spunge, an Italian trick, it goes down glib; but in the stomack swells, and will never be got out again. The gains a man gets by deceiving, at last he may put in his eye, and yet see himselfe miserable. Sin is the greatest cheater in the world, for it deceives the deceiver.

§. 53 That it is so with them, and all others who goe to Counsell, and leave the God of wisdome behind them: let their case be viewed in other persons. What saith Pharaoh to his deep Counsellors? Come, let us do wisely, when indeed he went about that which destroyed both him and his countrey. The Scribes, Pharisees, and Elders, took counsel against [Page]Christ; as though they would most wisely prevent their own salvation. Josephs brethren, to prevent his having dominion over them, (as his dreames imported) thought they had taken a very wise course, in selling him to the Ishmaelitish Merchants, which was indeed the onely meanes to effect it. They murther Christ, lest the Romans should come: and by so doing, their coming was hastned. The Jews say, Come let us kill him, that the inheritance may be ours: But in killing him, they lost the inheritance and themselves too. And so it always fares with our Machivillians in the end, speed they never so wel for a time. For let the Devil promise them never so fair, (suppose it be a Kingdome) the up-shot will be but sad and doleful: as it fared with Athaliah, who having slain all the Kings seed, that she alone might raign, lost both the government, and her life too. Or as it did with Abimelech, who slue seventy of his brethren, that he might with safety enjoy the Kingdome lost beth it, and his life with it. And many the like we read of.

Whence Sr. Ambrose observes, that the plots of the wicked, alwayes return upon their own heads. As Pope Hildebrands servant, by stumbling, was killed with that stone he should have thrown down on Frderick the Emperour, at his Devotions. Or as Griphus his mother, was made to take that draught, where-with she intended to poyson him. Yea, how little was Judas set by of the High Priests, when once he had served their turn? How did they shake him off in that pittiful distresse, with look thou to it? And so how poor are the witc [...]es, that in confidence of these promises, even sell their souls to the Devill.

See here in these few Examples, you have the depth and solidity of our greatest and wisest Politicians, and yet lewd men, most ridiculously and absurdly, call wicked policies, wisdome, and their successe, happinesse. But herein Satan makes them of all fools the superlative, in mistaking villany and madnesse for the best vertues. And what is the summa totalis of all but this? Faux-like, they project other mens over-throw, purchase their owne. Neither hath any man been wise to do evill, but his wisdome hath had an evill end. As ô the multitude of Examples that are recorded, to give credit to this Doctrine! Was not the wisdome of the Serpent turned into a curse? the wisdome of the Pharisees into a woe? the wisdome of Achitophel into folly? the wisdome of Nimrod into confusion? the wisdome of the unjust Steward into expulsion out of Heaven? the wisdome of Jezabel, into a shameful death? &c. So that in the issue, their case proves but like the spiders, that was weaving a curious net to catch the swallow: who when she came, bore away both net, and webb, and weaver too. Wherefore, ô God, make me but soul-wise, and I shall never envy their knowledge, that pity my simplicity: Let me be weake in policy, so I may be wise to salvation.

And I cannot but wonder to see, how the most are mistaken in them: But being thus discovered, I hope it will appear, that as love & lust are [Page] not all one, so a cunning Politician & a wise man are not both one. As we have seen some that could pack the cards, & yet were not able to play well.

§ 54. True, if men shall look upon them side-wayes, as Appelles painted Antigonus, that is, upon their strength of brain and parts alone, and not consider them whole, and together, their abilities, with their deficiencies, they will take them for wise men, and so be mistaken. But

If you would know how to call them, they are properly subtle persons? as the Holy Ghost stiles Jonadab, who gave that wicked and crasty counsell to Amnon, 2 Sam. 13.3, 5. And the woman of Tekoah, 2 Sam. 14.2. And Elimas, Act. 13.10. as being rarely gifted to deceive, and more crafty and wily then is usual. But not wise men; for this is rather wisdome back ward, and to study the dangerous art of self-sophystry, to the end they may play wily beguile themselves, and to plor self-treason, then which there is no greater, when the betrayer and betrayed, spell but one man.

Again, admit them the most, they are not wise in good, though they be wise to do evill: Or if you will, wise in goods, not wise in grace: For as that old Serpent seemed to boast, that he was richer then Christ, when he said, All these are mine, Matth. 4.9. So the Politician may truly say, for the most part, I am wiser then my plain dealing neighour by five hundred pounds. So that in some sense it may be said of them, as one speaks of women, though partially, that th [...]y are more witty in wickednesse then men. Nor can I more fitly compare them, then to Bats, Night-crows, Owles, and Cats, which can see better in the darke, then in the light. Their wisdome is like that of the Polipus: which is a most stupid and foolish fish, yet useth great skill in taking of other fishes. Neverthelesse, yield them all that hath been mentioned, this is the up-shot. They are blinde, and in darknesse, as having their beginning from Satan, the Prince of darkuesse, and their end in Hell, which is the pit of darkness: and because they are wise onely to evill, their wisdome shall have but an evill end.

In the dialect of the wise man, the greatest sinner is the greatest fool, Prov. 1.7. And David thinks, there is no fool to the Atheist, Psal. 53.1. & 49.13. And Saint Austin tells us, that the wisest Politician upon earth, the most ample, and cunning Machivillian that lives, be he a Doctor in that deep reaching faculty, is worse then a foole: For if the Holy Ghost, saith he, termes him a fool that onely laid up his own goods, Luke 12. 18, 20. finde out a name for him, that takes away other mens. And though worldly men call the simple fools, ye [...] God calls the crafty fools, Ier. 8.9. Mat. 6.23. And of all atheists, and fools, which seeme wise, there be no such fools in the world, as they that love money better then themselves.

And so you have the wisdome of Humanists, and Politicians desciphered; together with the wisdome of Gods servants. You see the difference between them, and therein as I suppose, that neither of the former are so wise as the godly man, nor so wise as the world reputes them, or they themselves.

[Page]I confesse the one speak Latine, Greek, and Hebrew, the other Statutes, History, and Husbandry, well enough to make their neighbours think them wise: but the truth is, they seem wiser then they are, as is said of the Spaniard; whereas the godly, like the French, are wiser then they seem. The former are wise men in foolish things, and foolish men in wise things. Sharp-eyed as Eagles, in the things of the earth, but blinde as Beetles in the matters of heaven. O that they had but the wit to know, that when all is done, Heaven is a brave place, where are such joyes, as eye hath not seene, nor eare heard, neither hath it entered into the heart of man to conceive the things which God hath prepared there for them that love him, 1 Cor. 2.9.

§. 55. Now as I have shewn these two sorts of men their folly, to the end some of them may be convinced, and ashamed, and consequently become soul-wise, that so they may be saved; which is the principal thing I drive at (for I take no pleasure in disgracing men purposely.) So it were as easie to prove, that all sorts of sinners, are no better then sots, and shallow-brains, in comparison of the conscientious Christian. Nor do I see, but it may prove of great, and general concernment: therefore that others also may have benefit by the same, I will briefly touch upon some particulars. And the next that I will speak to, shall be such as come neerest to these last mentioned; that is, your Covetous, Miserly Muck-worms, who though they be neer neighbours to those Ambodexters I last spake of, yet they are not the same men.

Now although you cannot name one property of a natural fool, but the Covetous man is in that particular a greater fool: Yet I will make the parallel in one onely: lest I should weary my Reader, before I have dispatcht all my Clients, or halfe listed my men.

The Covetous miser, if you mark it, esteems not of things according to their true value; but preferreth bables and trisles before things of greatest worth, which is the most remarkable property of a naturall fool, that is, being like the ignorant Indians in Florida, Virginia, New England, and K [...]nida, who for a Copper kettle, and a few toyes, as Beads, and Hatchets, will depart from the purest gold, and sell you a whole Countrey, with the houses and ground which they dwell upon.

As Iudas preferred thirty pieces of silver, before him that was Lord of the whole world, and ransome of man-kinde: so the covetous man prefers Earth, yea hell to heaven, time to eternity, his body before his soul; yea, his outward estate before either soule or body. Whereas the godly care for the soul, as the chief jewell, and onely treasure; and for the body for the soules sake; and settle their inheritance in no land but the land of promise; their end being to possesse a kingdome without end. They are not like Shebna, who built his sepulchre in one Countrey, and was buried in another: But like our English Merchants, that traffique in Turkey, get wealth [Page] in Turky, yet plant not in Turky, but transport for England. It cannot be said of them, as it may of the most; that they worship the golden Calfe: because they consider, that Pecunia, the worlds Queen, (I meane that world, whereof the Devill is King) extends her Regiments, but to the brim of the grave, and is not current one step farther.

Worldly hearts are penny-wise, and pound-foolish; they know how to set high prizes upon the worthlesse trash of this world; but for heavenly things, or the God that owns them, they shamefully under-value. Like Iudas, who valued Maries ointment, which she bestowed upon the feet of Christ, at three hundred pieces of silver, and sold his Master, on whom that odour was spent, for thirty. But it is not so with the godly; they think it the best purchase that ever was in the world, to buy him who bought them; in comparison of whom all things else are dross and dung, as Paul speaks, Phil. 3.8. And indeed if we once have him, we have all thing, as the Apostle argues, Rom. 8.32. 1 Cor. 3.21, 22, 23. So that the godlys man is onely rich, the servant of Christ is Lord of all. Whereas by a just judgement of God upon the covetous Miser, who makes Mammon his god: The Devill makes them his Drudges, to get and bring him in Gold, as the King of Spain does the poor Indians) that he may keep it in banke, for the next prodigall to spend as ill, as the other got it. As how often is that spent upon one Christmas revelling by the son, which was forty years a getting by the Father? O fools, incomparable! to take a world of care and paines, endure so much grief, sting of conscience, loss of credit, to deprive themselves of Heaven, damn their own souls, to get wealth: and when they have got it, not to be a jot the better for it. Yea, they are less satisfied, and contented then other men, meanlier accommodated then m [...]an men: Yea, a poor beggar that hath nothing here, is in better estate, then a rich Miser, that hath nothing in effect, either here or hereafter. O that they would but use that! yea, half that wit, study, and industry hereafter, to save their souls, that they have formerly done to damn them. But hear more.

Aristippus cared onely for his body, as if he had had no soule: Zeno but for his soule, as if he had had no body: Achitophel for his Family alone, as if neither soule nor body had been worth caring for: but these neither for body, nor soule, nor any thing, but for a little muck to leave behind them. Yea, he can finde in his heart to goe to hell for another, that wishes him gone, and will damn his own soul to leave his son rich. Yea, what a deale of paines and care does the covetous man take for his own damnation? ever tormenting himself to get that; for getting whereof he shall be tormented: so himselfe is voluntarily miserable here, and hereafter, that others may be happy. And so much of the Miser. The next I will fall upon, shall be such as equall these in their Idolatry another way; as

§ 56. Fourthly, what think you of common Idolaters? are not [Page] they arrant fools? I'le give you but one instance mentioned, Exod. 32. and you will need no more. Turn to the place, and there you shall find, that those blockish Israelites made them a molten Calfe, and then said, This is thy god, that brought thee out of the land of Egypt, ver. 34. This is such a pregnant example, that there needs no more to prove it; that a Beast should be their god; yea, and a beast of their own making, and that this beast should have brought them out of Egypt, which could not move it selfe, but as it was moved, and that before it had any being. This is such a blockish absurdity, that as one would think, should never enter into the heart of him, who is endowed with a reasonable soule. But what can the Prince of darknesse propound? that a wicked heart, (blinded with the custome of sinne, and given up by God, to be further blinded by Satan) will not believe, as appears by our Ranters, Shakers, and Quakers at this day.

And such other fools are the Papists, though great Clerks, and wise men: who (if I could intend to aquaint you) maintain a thousand ridiculous tenents, stifly defending those things for truth, which the Holy Ghost calls in expresse words, The doctrine of devils, 1 Tim. 4.1, 2, 3. And most justly are they forsaken of their reason, who have abandoned God. Yea, most just it is, that they who want grace, should want wit too. If Idolaters will needs set up a false god for the true, is it not equal, that the true God should give them over to the false? Again,

Fifthly, how does lust blinde and besot men? when the Adulterer prefers a filthy strumpet before his own chaste wife, though his own lawfull Consort is known to be more comely, and lovely then the strange woman. Yea, when they shall confesse the same (as it was the speech of one too great to name) That were she not his wife, he could love her above all women in the world; a word able to rot out the tongue that spake it. But take an instance of this nature, I'le give you one amongst many very remarkable. We read, Iudges 16. that Sampson cared more for his pleasure in this kinde, then his life. O strange debauchednesse! his filthy lust of a Nazarite, leaves him scarce a man! He that might not drink wine, is drunk with the cup of fornication. How could hee other then thinke, if lust had not blinded and bewitched him? She whose body is mercenary to me, will easily sell me to others? she will be false, if shee will be an Harlot. Was there ever such a motion made to a reasonable man? Tell me, wherewith thou mayest be bound to do thee hurt? Who would not have spurned such a sutor out of doors? And when upon the tryal he saw such apparent treachery, he yet wilfully betrays his life, by her to his enemies. All sins, all passions have power to blinde, and infatuate; but lust most of all. Never man that had dranke flagons of wine, had lesse reason left him, then this Nazarite. Many an one loses his life, but he casts it away; not in hatred to himself, but in love to a Strumpet. He knew she aimed at nothing but his slavery, and death, yet had [Page] not power to deny her. He had wit enough to deceive her thrice, not enough to keep himself from being deceived by her. Thrice had he seen the Philistims in her chamber, ready to surprise him upon her bands; and yet will needs be a slave to his Traitor. Yea, in effect, bids her bind [...] him, and call in her Executioners to cut his throat. O beware of a Harlot, as you would of the Devill! and the rather, for that under the habit of a woman, it may be the Devill in shape of a woman, as some have so been cheated. But

Sixthly, what can we think of an improvident Gamester? is not he a Fool? who will hazard his whole estate upon the chance of a treacherous dye, that flatters him with his own hand, to throw away his wealth to another. And a Thief he is too, for if he wins, he robs another; if he looses, he no lesse robs himself.

§ 57. Seventhly, let me refer it to any rational man, whether the Voluptuous Prodigal is not a sta [...]k Fool? who suffers himself to be stolne away for an Apple: For, for a little tickling of the palate, a kind of running Banquet, he will hazard the losse of eternal comfort, and expose himself to a devouring fire, an everlasting burning? Isa. 33.14. And what greater folly? Is it not a dear purchase? an ill penni-worth? yea, a desperate madnesse, to buy the merriment of a day, (yea, possibly the pleasure of an hour, may deterimine it) with ages of pangs, with eternity of unsufferable torments, that are capable of neither ease nor end.

Nor is this all, for they run upon Gods judgements, as Balaam did upon the swords point in the Angels hand, and yet are so farre from being afraid, that they applaud their own wisdome, for giving such liberty to their lusts; thinking no men in the world enjoy the like freedome. When indeed their bondage is much worse then the cruel and tyrannical bondage, and slavery of Egypt. For first, that bondage was of the body onely, but the service of sinne is of the whole man, body and soul.

Secondly, in the bondage of Egypt, they served men; but in this bondage, service is done to sinne & Satan, most vile Lords, which command most base, and filthy works.

Thirdly, in the bondage of Egypt, the most harm was temporall, losse of liberty, smart and pain of body, in this service of sinne, the losse is eternal, even destruction in Hell for ever (without the inifinite goodnesse of God.) Fourthly, in this bondage under Pharaoh, they had a sense of their thraldome, and desired liberty; in this of sin, men do not so much as suspect themselves to be bound, but think themselves free, and despise liberty. Lastly, in all outward bondage, they which are bound may possibly help themselves; as by running away, or by intreaty, or by ransome: In this bondage we lie still, as it were, bound hand and foot (till God by his mercy deliver us) not having so much as the least thought of relieving our selves. By all which it appears, that such who take the most liberty to sin, are the most perfect slaves in the world; because [Page] most voluntary slaves: and that Christs service is the onely true freedome; his yoke an easie yoke; his burthen but as the burthen of wings to a bird; which makes her flye the higher. Wherefore, as we serve the lawes, that we may be free: so let us serve Christ, and we shall be the freest people alive.

A godly man being demanded, what he thought was the strangest, and foolishest thing in the world, answered, an impenitent sinner, or an Vnbeliever: For, said he, that a man should provoke God, so gracious and mighty, that he should believe Satan the father of lies and cruelty, forget his own death so imminent and in-evitable; obey the command of his Flesh, a Drudge so ignoble, admire the world so fickle and dangerous, prefer it before Heaven so blessed & glorious; wilfully cast himself into hell, a place so woful and dolorous, and all for vanity, such a wretched emptinesse; that he should feare the blasts of mens breath, and not the fire of Gods wrath; weep for the losse of friends, & not for his soul: And lastly, that Christ should stand at the door of his heart, craving for entrance, that he may remedy all, and make him everlastingly happy; and God call him every day, either by his Word in the mouthes of his Messengers, or by strange judgements, or extraordinary mercies upon himselfe, or others, and all in vain Such an one, sayes he, is the most foolish and degenerate creature alive:

Thus I might go on to Traytors, Murtherers, Back-byters, Seducers, Drunkards, Blasphemers, Persecutors of the godly, proud persons, Hypocrites, Thieves, Atheists, and what other sinners you can name: and prove them all fools alike. But I have already (upon one occasion or other) done it in some other Tract. Nor do I love to tautologize, except it be for a great advantage to my Reader, and for others good: though in such a case, I can, I thank God, dishonour my selfe, that I may honour my Maker. The which if men did well ponder, they wou [...]d be more sparing of their censures; How-ever I could wish, that our Reverend Divines would afford themselves more liberty in this case then they do. There be some expressions, that we borrow from our Predecessors, that deserve to be mentioned, or used (by a Minister that remains perhaps twenty, or thirty years in a Parish) more then once, though it be to the same Congregation (for that which takes not, or is not minded at one time, may at another: and how many have been converted, by that onely argument? that God seeth all things even in the darke, when the doors are shut, and the curtains drawn.) Nor do I think, that a dull and flat tool, or instrument would be used, when a more quick, and sharp one may be had at as easie a rate, and perhaps neerer at hand. But we are mostly (even the best of us) [...]oth to deny our selves; though it be for our Masters, (& many of our Brethrens great gain and) advantage. But of this by the way onely, a word or two more, that may reach to all, that are in their natural condition, and I shall conclude.

[Page]§ 58. In the last place, Are not all wilfull sinners arrant fools? who Adam-like, will receive what-ever comes, or is offered them? be it bribe, or other sinful bait, not once thinking this is forbidden fruit, and thou shalt die the death. That think the vowed enemy of their souls, can offer them a bait without a hook? you cannot but acknowledg them stark fools, though thou thy self beest one of the number.

Again, for men to dishonour God, and blaspheme his Name, while he does support and relieve them, to runne from him, while he does call them, and forget him, while he does seed them. To imitate the Common Protestants in Queen Maries time, who laughed the Martyrs to scorn, and esteemed them superstitious fools, to lose their lives and fortunes, for matters of Religion, accounting faith, holinesse, immortality of the soul, &c. meer fopperies and illusions. To be quick-sighted in other mens failings, and blinde to their own. Are not these so many infallible properties of a fool? and yet these are the lively characters, of every sensuallist. In so much, that if I should give you a list, or Catalogue of all the fools in one City, or County: You would blesse your selves, that there are so few Bedlam houses, and yet so many out of their wits, that can not perceive or discern the same. And yet no wonder; for as I told you-ere-while, Sensual men are so be-nighted, and puzled with blindnesse, that they know no other way, then the flesh leads them. Yea, many by losse of conscience become Atheists; and by losse of reason, Beasts. Yea, to any thing that is spiritually good, the natural man is blinde, and deafe, and dead, as ye may see by these ensuing Scriptures, 1 Tim. 5.6. Rom. 1.21, 22, 25. Ephes. 5.14. Isa. 6.9, 10. John 12 40. Psal. 69.23. Matth. 4.16 & 15.14. Ephes. 4.18, 19. & 5.8. 1 Pet. [...]9. Acts 28.27. Rom. 11.8. Matth. 23.16, 17.19.24.26. & 27.3, 4, 5. 2 Pet. 2.16. Revel. 3.17. Rom. 6.13. & 8.11. Micah 7.16. Psal. 58.4. Eph. 2.1. If our Gospel he hid, it is hid to them that are lost, in whom the god of this world hath blinded, 2 Cor. 4 [...] 3, 4.

But it is otherwise with the godly: as let Satan, or the world offer a wise Christian the bait of pleasure, or profit: his answer shall be, I will not buy repentance so dear: I will not lose my soul, to please my sense. If affliction comes, he will consider, that Gods punishments for sinne, calls for conversion from sin: and in case God speaks to him by his Word, to forsake his evill wayes, and turn again to him, he will amend his course, lest if he heare not the word, he should feel the sword. Whereas nothing will confute a fool, but fire and brimstone.

The Lord spake to Manasses and to his people; but they would not regard: Wherefore the Lord brought upon them the Captains of the Host of the King of Ashur, that took Manasses, and put him in fetters, and brought him in chains, and carried him to Babel, 2 Chron. 33.10, 11.

Fools, saith holy David, by reason of their transgression, and because of their iniquity, Psal. 107.17. From which words, Musculus infers, that all [Page] wilfull transgressors are arrant fools. And it is the saying of Cardan: That dishonesty is nothing else but folly and madnesse. Yea, Solomon throughout all his Proverbs, by a fool, means the natural man; and by a wise man, a man sanctified. O that it were rightly learned, and laid to heart by all, that are yet in the state of un-regeneracy! for it is every one of their cases. To conclude in a word, Without knowledge, the soul is not good, Prov. 19.2. The ignorant cannot be innocent. I am the light of the world (sayes our Saviour) John 8.12. & 12.46. Where light is not, Christ is not: for Christ is light.

§ 59. And so according to my skill, I have performed what I at first promised. It remains before we leave it, that some use be made thereof, that so both wise and weak, may learn something from what hath been spoken of this subject. Wherefore, in the first place, If it be so, that both the sensual and rational, even all that are yet in their natural estate, are uncapable of divine, and super-natural knowledge, that they are blinde touching spiritual things. Then let not any carnal wretch hereafter dare to speak evill of the things, actions, or persons, that are out of the reach of his capacity, but silently suspend his judgement, untill he be better informed: For as it pertaineth not to the Rustick, to jugde of letters: So it belongeth not to natural men to judg of spiritual things. Yea, let those ignorant ones, that have used to speak evill of the way of truth, learn to kick no more against the pricks, lest they bring upon themselves the same curse, that their fellows did, who brought up an evill report of the Holy Land, Num. 13 32, 33. & 14.23, 14. Yea, put case they shall think they do God good service in it, as many do in persecuting, and putting to death his children and Ambassadors, John 16.2. as a world of examples witnesse. Yea, the Iews thought they did marvellous well, in crucifying the Lord of life. But what says the holy Ghost, Prov. 14. There is a way that seemeth right unto a man: but the end thereof are the ways of death, vers. 12. Even the Powder-traytors thought they merited, when they intended to blow up the whole State.

Alass, Natural men are no more fit to judge of spiritual matters, then blinde men are sit to judge of colours. And yet none more forward then they; as you may see by those blinde Sodomites, that dealt so roughly and coursely with Lot and his two Angels, Gen. 19.1. to 12.

That they are ignorant, and so unfit, is evident of what is recorded of [...]ich [...]l, 2 Sam. 6.16. Of Nichodemus, John 3.4. Of Festus, Acts 26.24. And lastly, of Paul before his conversion. I was, saith he, a blasphemer, a persecutor, and an opposer of Christ and his members; but I did it igno [...]ly through unbelief, 1 Tim. 1.13. It's worth your observing too, that [...] no sooner enlightned with the saving knowledge of Iesus Christ, [...] was of a contrary judgement, and preached that faith which before [...]e [...]demned and persecuted. And this will be every one of their cases, [...]; if not in this life, yet hereafter, when Hell flames hath opened [Page]their eyes, they will confesse. We fools thought his life madnesse, and his end to be without honour: How is he now numbred with the children of God, and his lot among the Saints? And when they shall see it, they shall be troubled with horrible fear, and shall be amazed at the strangeness of his salvation, so far beyond all that they looked for: and groaning for anguish of spirit, shall say within themselves, This is he whom we once had in de [...]ision, and in a proverb of reproach, therefore have we erred from the way of truth, we wearied our selves in the way of wickedness and destruction: but as for the way of the Lord, we have not known it. The light of righteousness hath not shined unto us, nor hath the Son of righteousness arose upon us. What hath pride profited us? or what good hath our riches and our vaunting brought us? with more of the like, for which read, Wisdom 5. And what is the cause they acknowledg not the same now, but their blindness and folly? and because they put their own faults in that part of the wallet that is behind them; but ours in the other part, or end which is before them: For self-examination would make their judgements more charitable. Read also these Testimonies, John 15.21. & 16.2, 3. Mar. 16.23. & 22.29. 1 Cor. 2.8. Isa. 5.20. But I will give you other instances. Was it not an argument that Haman was blinde? who thought Mordecaies not bowing the knee to him, a more heynous offence, then his own murthering of thousands? Were not the Iews, Scribes & Pharisees blind, who could see more unlawfulness in the Disciples plucking a few ears of Corn on the sabbath-day? and the Palsie man's carrying his bed; then in their own devouring of Widows houses? who thought they might better murther Christ, then others believe in him? and be themselves the greatest of sinners, then our Saviour to be in company with sinners? Was not Ahab blinde? who thought Elijah more troubled Israel, in doing the will of the Lord, then himself in provoking the Lord above all the Kings of Israel that were before him. And the like in our dayes. Is it not the manner of thousands with us? not only of Clownes, and ill-bred people, who walk after the flesh, in the lusts of uncleanness (whom St. Peter cals bruit beasts, led with sensuality, and made to be taken and destroyed.) But of proud wits, who one would think should have more brains, and know something, to speak evill of the things which they understand not, 2 Pet. 2.12. Yea, how severely will they censure, not only things indifferent, but the most holy and approved good duties in the godly? while they will patiently passe by the most heynous crimes, as cursing, blaspheming, &c. in themselves and others; an infallible signe of a man not born a-new. Yea, will they not more deeply censure our serving of God, then their own blaspheming of him? and think it a more heynous offence in us to be holy, then for themselves to be prophane, and persecute holinesse.

And what one does, is a law to the rest, being like a flock of sheep; which if they but see one take a wrong way, all the rest will follow. As you may [Page] see in the Example of Corah, and his two hundred and fifty followers, in Demetrius and his fellows, in their quarrel against Paul and his companions. And lastly, in Lots neighbours, Gen. 19. where you shall read, that when some Godlesse persons had assaulted him, and his two Angels; before night, all the men of the City, from the young even to the old, from all quarters compassed the house round, seeking to break it open, railing upon, and reviling him. Yea, though they were strook with blindnesse, they would not leave off, untill they had wearied themselves, and felt fire and brimstone about their ears, vers. 4. to 2 5.

Natural men in heavenly things, resemble Shel-fish, that have no smell: Or the Camelion that hath no taste. Nor do they see any more, then the meer barke or out-side of spiritual performances, 2 Sam. 6.16. And the Flesh (Satans ready instrument) will be ever suggesting to them strange surmises, touching what the Religious either say, or do.

And still, the more sottish, the more censorious: For where is least brain, there is most tongue, and loudest. Even as a Brewers Cart upon the stones, makes the lowdest noise, when his barrels are emptiest. They that know least, will censure most, and most deeply. It is from the weakest judgements, that the beaviest judgement comes. And so the more censorious, the more sottish, seem they never so wise in the worlds account: For admit they have a shew of wisdome; yet for matter of Religion and saving knowledge, they know not their right hand from their left; as it fared with those sixscore thousand Ninevites, Jonas 4.11.

So that it's no disparagement to us, seem they never so learned: As what but their ignorance makes them so censure us. They suspect much, because they know little; as children in the darke, suppose they see what they see not. Yea, a Dogge will be very violent in barking at his own shadow on a wall, or face in a glasse. The Duke of Vondosme seeing his own and others faces in a well, call'd for ayd against the Antipodes. Paglarencis thought himselfe cozened, when he saw his sow had eleven Pigs, and his Mare but one Foale that would be confest. So that they are like Harpast, a blinde woman in Seneca's family, who fouud fault with the darknesse of the house when the fault was in her want of sight. Or the Owle, that complained of the glory of the Sunne, when the fault was in her own eyes. Or like Pentheus, in Euripides his Bacchus, who supposed he saw two Sunnes, two Thebes, every thing double: when his brain alone was troubled. Or those that are vertiginous, who thinke all things turn round, all erre: when the errour is onely in their own brains. And so much for caution to the one.

§ 60.

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Secondly, for comfort to the other; If all natural men are (like Sampson without his guide,) not able without the Holy Ghosts direction, to finde out the Pillars of the house, the principles of faith: let us not wonder, that they swe [...]ve so much from the godly in their judgement, and practice: As is it any strange thing to see a blinde man stumble and fall? Neither let us be discouraged, maugre all their slander & opposition. Nor think the worse of our selves, if such shall reproach us never so: The Corinthians exceedingly slighted Paul, he was this, and he was that; But what says Paul? With me it is a very small thing that I should be judged of you, 1 Cor. 4.3, 4. VVe know little children will often laugh at wise men, when they are about serious and necessary affairs: which notwithstanding is not an argument of the unworthiness of the things they la [...]gh at; but of the folly of them which laugh. Will the Merchant be discouraged because his wine pleaseth not a sicke mans palate? Much lesse cause have we to be discouraged by their distaste, or dislike of us and our actions, as having more certainty to rely upon; they perhaps have sense, reason, and experience to rely upon, but we have them with the advantage of Gods Word, and Spirit, and Faith, three infallible witnesses. Yea, we have great cause to rejoyce, that they revile, and speak evil of us. For this is both a token of perdition to them, and to us of salvation, and that of God, as the Apostle phraseth it, Phil. 1.28.

True, they may raise any slander upon the best of us, as the Chief Priests did upon our Saviour, Math. 28.13, 14. and that slander may be believed time out of minde, (as the Iewes to this day believe that his Disciples stole him out of the Sepulchre) Matth. 28.15. to the hardning of many in their Atheism, and Unbelief: For what should hinder? When Naboth was proved to be a blasphemer of God, and Susanna a whore upon oath; and the same recorded to posterity; when Ieremiah was reported to be an enemy to the State? Paul a polluter of the Temple? Steven a destroyer of the Law? All the Disciples deceivers, and Christ himselfe a wine-bibber, a Sabbath-breaker, a seducer of [Page]the people, a Belzebub, &c. So we may perhaps under-goe the like, in one kind or other (as the Devils servants, want neither wit nor malice to devise;) But what need it trouble us, so long as it shall add waight to our Crowns? For if we any way suffer for Christ, be it but rebuke for his sake, happy are we here, and great shall our reward be in heaven, Mat. 5.11, 12.

VVherefore let us never be ashamed of our Masters service, nor of their censures: No matter what Iudas saith touching Maries ointment, so long as Christ approves of it. Did our Saviour Christ forbear to heal on the Sabbath day, because the Scribes and Pharisees took it ill? no, but rather did it the more, Luke 6.7 to 12. and Luke 13.31, 32. VVhen Peter and Iohn were charged to speak no more in the name of Iesus; their answer was, We cannot but speak that which we have heard and seen, Acts 4.20. VVhen Michol scoft David, and called him fool for his dancing before the Arke; His answer was, I will be yet more vile, and more lowly in mine own eyes. He knew that nothing could be more heroical, then this very abasement. And it is our very case. Every scoffing Michol, (for none else will do it) every drunken sot, derides our holy profession: but with God and the gracious, we shall be had in honour. Yea, our very malicious, and scoffing adversaries shall honour us, by deriding us. Their dispraise is a mans honour, their praise his dishonour. VVherefore let us imitate St. Austin; who as he feared the praise of good men, so he detested that of evill, and ungodly men. And take our Saviours counsel; seek to justifie our judgements, to the children of wisdome, of whom she is justified; and not to fools, by whom she is daily crucified. Neither let any think the better of such whom they extoll; for the blinde eat many a flie.

§ 61.

Thirdly, are the one regenerate, the other carnall? the one of this world, the other chosen out of it? the one children of light, and of the day, the other blinde and in darknesse? the one Christs friends, the other his enemies? do the one live after the flesh, the other after the spirit, Gal. 5.25. 1 Pet. 4.2. Then [Page] look we for no love from, or peace with them: Different dispositions can never agree. There can be no amity, where there is no sympathy. Athens and Sparta could never agree, for that the one was addicted to serve Minerva, the other Mars. Yea, when it was said of Phocian and Demosthenes, that they could never agree; it was answered, No, how should they? when the one drinks water, and the other wine. Much more may it be applyed to these, when the holy Ghost sayes, 2 Cor. 6. What communion between light and darknesse? what peace between the Believer and the Infidel? or unbeliever, vers. 14, 15. And in another place; Know ye not, that the amity of the world, is the enmity of God? And that whosoever will be a friend of the world, maketh himselfe the enemy of God, Jam. 4.4. And again, He that is borne after the flesh, will persecute him that is born after the Spirit, Gal. 4.29. Yea, Solomon tels us directly, and in plain terms, That a wicked man is abomination to the just; and that he who is upright in his way, is abomination to the wicked, Pro. 29.27. Even our very ways which God hath commanded us to walke in, are abomination to them.

VVhence it is, that the Naturall man can agree with all that be naturall; be they civill, or prophane, Turkes, or Iewes, Papists or Atheists, because all these agree with him in blindnesse, and darknesse: But with a sincere, and holy Christian, a practicer of piety, he can never agree, because his light is contrary to the natural mans darknesse; Grace in the one, is a secret disgrace to the other. VVherefore to be without enemies, or to have such our friends, we may rather wish then hope; yea, once to expect it, were an effect of frenzy, not of hope. Onely let not us by our offending God, or jarring amongst our selves, put weapons into their hands to wound us withal: and then we are sure to have Christ (who is able enough to vindicate all our wrongs) to assist us, and prevent our Enemies.

§ 62.

Fourthly, If none be truly wise, but such as have pass'd the [Page] second birth; and that this wisdome which makes us differ, cometh downe from the Father of lights; and that we cannot have it, except God vouchsafe to give it us: it may teach us to be humble, Job 42.6. And not like the Ape, that is proud of his Masters jacket: And thankefull, for Heavenly notions, grow not in us; wee spin them not out of our own breasts. Nor was there any thing in us, that makes us differ: we slept nigh half our time in ignorance, and that wee ever awakened, it was onely Gods infinite goodnesse and free grace. VVhat cause have we then to blesse the giver? And to become suiters to our Saviour in their behalf, who are not yet awake: That he will be pleased to open their eyes, and remove that vail which is laid over their hearts, in their hearing the Gospel, 2 Cor. 3.14, 15, 16. And in the mean-time, let us condole their disastres, and drop some teares in pity and compassion for their great and grievous misery.

Fifthly, and lastly, If with God one spark of spiritual, experimental, and saving knowledge, be of more worth then all humane wisdome and learning, then strive we after that knowledge that will make us for ever blessed. Let us so be learned, that we may be saved. Let us not in our hearing, reading, and communication, do as little children, that looke onely upon the babies in a Booke, without regard to the matter therein contained. But like men in yeares, have more respect to the pith, and solidity of the matter, then to the phrase; and to the profit of our souls, then the pleasing of our senses. Yea, let us so minde what we either hear or read; that if any vertue be commended, we practice it; if any vice condemned, we avoid it; if any consolation be insinuated, we appropriate it; if any good example be propounded, wee follow it. Yea, so minde wee what we hear, or read, as if it were spoke onely to each of us in particular; which to do, is to be for every happy. Good counsell for our young Gulls, who will hear no other Ministers but such as flatter sinne, and flout holinesse; nor read other Books, then such as fill them with Pride, and Lust, and the Devil.

So I have given you a good, and profitable Book, one faultlesse[Page]fault being born with. An answer that may satisfie such as shall make the Objection I expect, viz. about repetition, which I take to be a fault deserving thanks.

If any shall finde themselves gameis by reading of this piece, let them also peruse the two fore-going parts, viz. The Hearts Index, and A short and sure way to Grace and salvation, as treating upon the most needful subjects for a natural mans conversion, that I could think of: The which being small things, are sold onely by Iames Crump, in Little Bartholomews, welyard; And by Henry Cripps, in Popes-head Alley.

ERRATA.

Not to mention all the litterall mistakes, and points misplaced; there is one fault in the Title page so grosse, (though it past the view, both of Transcriber, Composer, Corrector, and Authour, without being discerned:) that it would be mended with a pen, and of Floreligus, made Florilegus.

FINIS.

A serious and Pathetical Description OF HEAVEN AND HELL, According to the Pencil of the HOLY GHOST; and the best Expositors: sufficient (with the blessing of GOD) to make the worst of men hate Sin, and love Holiness.
Being five Chapters taken out of a Book entituled, The whole Duty of a Christian; Composed by R. YOUNG [...] of Roxwell in Essex, Florilegus ▪

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CHAP. XIX.

Section I.

THus as the Unbeliever and Disobedient is cursed in eve [...] thing, and where-ever he goes, and in whatsover he does: Cursed in the City, and cursed also in the field; cursed in the fruit of his body, and in the fruit of his ground, and in the fruit of his Cattell: Cursed when he cometh in▪ and cursed also when he goeth out; cursed in this life, and cursed in the life to come; as is at large exprest, Deut. 28. So the Believer that obeyes the voice of the Lord, shall be blessed in every thing he does, where-ever he goes, and in whatsoever befals him, as God promiseth in the former part of the same Chapter, and as I have proved in the eleven foregoing Sections. Yea, God will bl [...]ss all that belong unto him; for his children and posterity, yea many generations after him shall fare the better for his sake, Exod. 20.6. Gen. 30.27. Isa. 54.15. & 65.8. Rom. 11.28. Gen. 18.26, 29, 31, 32. & 26.24. & 39.5. 1 King. 11.12, 32, 34▪ & [...] [Page] where he dwells, perhaps the whole Kingdom he lives in, Gen. 39, to 48. Chap. Whereas many, yea, multitudes, Numb. 25.18. Deut. 1.37. & 3.26. Psal. 106.32. even a whole Army, Iosh. 7.4, to 14. yea, his childrens children, unto the third and fourth generation, fare the worse for a wicked man, and an unbeliever, Exod. 20 5. Besides, his prayers shall profit many; for he is more prevalent with God, to take away a judgment from a people or a Nation, than a thousand others, Exod. 17.11, 12, 13. And he counts it a sin to cease praying for his greatest and most malicious enemies, 1 Sam. 12.23. Though they like fools, would (if they durst, or were permitted,) cut him off, and all the race of Gods people, Psal. 83.4. Hester 3.6, 9, 13. Which is as if one with a hatchet should cut off the bough of a Tree upon which he standeth: For they are beholding to Believers for their very lives: yea, it is for their sakes, and because the number of Christs Church is not yet accomplisht, that they are out of Hell. But to go on, as all things (viz.) poverty, imprisonment, slander, persecution, sickness, death, temporal judgments, spiritual desertions; yea even sin and Satan himself, shall turn together for the best unto those that love God, as you have seen: So all things shall turn together for the worst unto those that hate God, as all unbelievers do, Rom. 1.30. Iohn 15.18. even the mercy of God, and the means of grace, shall prove their bane, and inhaunce their damnation: yea Christ himself, that onely summum bonum, who is a Saviour to all Believers, shall be a just revenger to all Unbelievers: and bid the one, Depart ye cursed into everlasting fire, prepared for the Devil and his Angels, Matth. 25.41, 46. Which shall be an everlasting departure, not for a day, nor for years of dayes, nor for millions of years, but for eternity; into such pains as can neither be expressed nor conceived, Iude 6, 7. Rev. 20.10. Mat. 3.12. Heb. 6.2.

Sect. 2. Wickedness hath but a time, a short time, a moment of time; but the punishment of wickedness is beyond all time; There shall be no end of plagues to the wicked man, Prov. 24.20. Their worm shall not dye, neither shall their fire be quenched, Isa. 30.33. & 66.24. Matth. 25.41. Mark. 9.44. And therefore it is said, the smoak of their torment doth asce [...]d for ever and ever, Rev. 4.12. & 20.10. So that if all the men that ever have, or shall be created, were Briareus like hundred-handed, and should at once take pens in their hundred hands, and do nothing else for ten hundred thousand millions of years, but sum up in figures as many hundred thousand millions as they could; yet never could they reduce to a total, or confine within number, this trisyllable word [Eternall,] or that word of four syllables [Everlasting.]

Now let such as forget God, but seriously consider this; it will not be an imprisonment during the Kings pleasure, but during the King of Kings pleasure: It is not a captivity of seventy years, like that of the children of Israel in Babylon; for that had an end: nor like a captivity of seventy millions of generations; for that also would in time be expired: but even for ever: The wicked shall live as long in Hell, as there shall be a just God in Heaven.

Here we measure time by dayes, months, years ▪ but fot [...] [Page] is no Arithmetitian can number it: no Geometrician can measure it. Fo [...] suppose the whole world were turned into a mountain of sand, and that a little Wren should come every thousand year, and carry away from that heap but one grain of the sand, what an infinite number of years would be spent and expired, before the whole heap would be fercht away? but admit a man should stay in torments so long, and then have an end of his woe, it were some comfort to think, that an end will come: but alas▪ when she hath finished this task a thousand times over, he shall be as far from an end of his anguish, as ever he was the very first hour he entered into it.

Now, Suppose thou shouldest lye but one night grieviously aff [...]cted with a raging fit of the stone, strangury, tooth-ach, pangs of travel, or the like; though thou hadst to help and ease thee, a soft bed to lye on, friends about to comfort thee, Physitians to cure thee, all cordial and comfortable things to aswage thy pain; yet how tedious and painfull would that one night seem unto thee? how wouldest thou toss, and tumble, and turn from one side to another? counting the clock, esteeming every minute a month, and thy present misery unsupportable. What then will it be to lie in stames of fire? (to which our fire is but ayre in comparison,) fire and brimstone kept in the highest flame by the unquenchable wrath of God, world without end; where thou shalt have nothing about thee but darkness and horrour; wayling and wringing of hands, desperate yellings and gnashing of teeth; thy old companions in vanity and sin, to ban and curse thee; the Devils insulting over thee, with cruelty and scorn; the never-dying worm of conscience, to feed upon thy soul and flesh, for ever and ever. O everlasting eternity ▪ a never-dying life, an ever-living death!

Which yet is but just with God; for if thou mightest have lived for ever, thou wouldst have sinned for ever. If God would everlastingly have spared thee, thou wouldest have everlastingly hated and provoked him. What then can be more equal, then that thou shouldst suffer everlastingly?

O then bethink thy self of this word eternal and everlasting, and ponder upon it: yea do but indeed believe it, and it will be enough to break thine hard heart, and make it relent and repent, and thereby prevent the wrath to come. It will put thee to a demur, What have I done? what am I now about? whether will this course tend? how will it end? what will become of me if I go on? in chambering and wantonness, surfeting and drunkenness, strife and envying, swearing, prophaneness, earthly-mindedness, and the like? For indignation and wrath, tribulation and anguish, shall be upon the soul of every one that doth evil, and continueth therein, as the Apostle witnesseth, Rom. 2.8, 9. O then! break off thy sins without delay, and let there be an healing of thine errors.

Sect. 3. Neither is the extremity of pain inferiour to the perpetuity of it, it is a place full of horrour and amazedness; where is no remission of sin, no dismission of pain, no intermission of sense, no permission of comfort; its torments are both intollerable and interminable: and [...] neither he enda [...]

[Page]The pangs of the first death are pleasant, compared with those of the second: For mountains of sand were lighter, and millions of years shorter, than a tithe of those torments, Rev. 20.10. Iude 7. It is a death which hath no death; it hath a beginning, it hath no ending, Matth. 3.12. Isa. 66 24.

The pain of the body, is but the body of pain; the anguish of the soul, is the soul of anguish: For should we first burn off one hand, then another, after that each arm, and so all the parts of the body, it would be deemed intollerable; and no man would endure it for all the profits and pleasures this world can afford; and yet it is nothing to the burning of body and soul in hell. Should we endure ten thousand years torments in hell, it were grievous; but nothing to eternity: Should we suffer one pain it were miserable enough; but if ever we come there, our pains shall be for number and kinds, infinitely various, as our pleasures have been here; every sence and member, each power and faculty both of soul and body, shall have their several objects of wretchedness, and that without intermission, or end, or eas [...] ▪ or patience to endure it, Luke 12 5. & 16.23. Matth. 3.12. & 5.22. & 22.23.

The Schools affirm, that the least torture in Hell, exceeds the greatest that can be devised by all the men on earth; even as the least joy in Heaven, surpasseth the greatest comfort here on earth. There is scarce any pain here on earth, but there is ever some hope of ease, mitigation, or intermission; of some relief or deliverance: but in Hell, their torments are easeless, endless, and remediless; unsufferable, and yet ineviteable, and themselves left hopeless, helpless, pittyless.

It were misery enough, to have the head-ach, tooth-ach, Collick, gowt, burning in the fire; or if there be any thing more grievous: Yea, should all these, and many more meet together in one man, at one instant: they would come infinitely short of the pains of Hell. Yea, they would all b [...] bar as the stinging of Antes, to the lashes of those Scorpions: but as dr [...]pes, to those Vials of wrath, as sparks to that flame, as Chrysostome speaks. The Furnace of Babell, was but a flea-biting, to this tormenting Tophet, prepared of old, Isa. 30. He hath made it deep and large, the pile thereof is fire and much wood; the breath of the Lord like a stream of brimstone, doth kindle it, vers. 32. So that it were happy for reprobate spirits, if they were in no worse condition, than so many Toads or Serpents. As consider, If a dark dungeon here be so loathsome, what is that dungeon of eternal, of utter darkness? If material fire be so terrible, what is Hell fire? Here we cry out of a burning feaver, or, if a very coal from the hearth do but light on our flesh, O how it grieves us; we cannot hold our finger for one minute in scalding lead; but there both body and soul, shall fry in everlasting flames, and be continually tormented, by infernal fiends; whose society alone, would be sufficiently frightfull.

Sect. 4. Now consider▪ Is one hours twitches of t [...] [...]orm of conscience here? yo [...] one minutes t [...]ch of a tooth pulling out, so unsufferable? what is a [...]mented[Page]in that flame: what think we shall that torment be, when body and soul come to be united in torment? since the pains of Hell are more exquisite, than all the united torments, that the earth can invent. Yea, the pains and sufferings of the damned, are ten thousand times more than can be imagined by any heart under heaven, and can rather (through necessity) be endured, than expressed. It is a death never to be painted to the life; no pen nor pencil, nor art, nor heart, can comprehend it, Matth. 18.8, 9, 10. & 25.30. Luke 16 23, 24. 2 Pet. 2.4. Isa. 5.14. & 30 33. Prov. 15.11. Yea were all the land paper, and all the water ink, every plant a pen, and every other creature a ready Writer, yet they could not set down the least piece of the great pains of hell-fire.

Now add eternity to extremity, and then consider hell to be hell indeed. For if the Ague of a year, or the Collick of a month, or the Rack of a day, or the burning of an hour be so bitter here; how will it break the hearts of the wicked, to feel all these beyond all measure, beyond all time? So that it is an evil and bitter thing, to depart from the living God.

We poor mortals, (until God does bring us from under the power of Satan unto himself) do live in the world, as if hell were not so hot, no [...] the Devil so black, as indeed they are: as if Hell and Heaven, were the one not worth the avoiding, the other not worth the enjoying: but the heat of fire was never painted, and the Devil is more deformed than represented on the wall. There are unexpressible torments in Hell, as well as unspeakable joyes in Heaven.

Nor will this be their case alone, that are desparately wicked; cursing and blaspheming Drunkards, and sheders of blood; but of all impenitent persons. As for instance, They who have lived in the fire of lust here, must not think much to be scorched in the flames of Hell hereafter, Heb. 13.4. Rev. 21.8. & 22.15. The detractor is a devil above ground, his tongue is already set on fire from hell, James 3.6. Rev. 16.10, 11. which does sadly presage, what will be his portion for ever, unless repenta [...]ce quench, those flames; and so of the like offenders, Psal. 9.17. Revel. 22.12. As what sayes the Apostle? Neither fornicators, nor thieves, nor murtherers, nor drunkards, nor swearers, nor raylors, nor lyers, nor covetous persons, nor unbelievers, nor no unrighteous persons shall inherit the Kingdom of Heaven, but shall have their part and portion in that lake which burneth with the fire and brimstone, which is the second death, 1 Cor. 6.9, 10. Rev. 21.8. which did they well consider, they durst not continue in the practise of these sins without fear or remorse, or care of amendment.

Sect. 5. Now what heart would not bleed, to see men run headlong into these tortures that are thus intollerable? Dance hoodwinkt into this perdition? O that it were allowed to the desperate russians of our dayes, that swear and curse, drink and drab, rob, shed blood, &c. (as if Heaven were blind and deaf to what they do) to have but a sight of this Hell! how would it charm their mouths, appale their spirits, strik [...] fear and astonishment into their hearts? Yea if a sinner could see but one glimpse of hell, or be suffered to look one moment into that fiery Lake, he would rath [...] [Page] sin. Nor can I think they would do as they do, if they did but either see or foresee, what they shall one day (without serious and unfeigned repentance) feel. And indeed, therefore are we dissolute, because we do not think what a judgment there is after our dissolution: because we make it the least, and last thing we think on; yea, it is death, we think, to think upon death: and we cannot endure that dolefull bell which summons us to judgment, Lam. 1.9. Deut. 32.29. Oh that men would believe and consider this truth, and do accordingly!

Oh that thou wouldest remember, that there is a day of account, a day of death, a day of judgment coming, Heb. 9.27. Matth. 25. wherein the Lord Iesus Christ shall be revealed from Heaven▪ with his mighty Angels, in flaming fire, to render vengeance unto them which obey not his Gospel; and to punish them with everlasting perdition from the presence of the Lord, and from the glory of his power, as the Apostle speaks, 2 Thes. 1.7, 8, 9. Iude 15. Isa. 33 14. Mat. 25.46.

As consider seriously, I beseech you, whether it will not be worth the while, so to foresee the torments of Hell, that you may prevent them: Or if otherwise, will you not one day wish you had, when death comes and arrests you to appear before the great and terrible Iudge of all the world? Luke 16 23. to 32. Matth. 13.30, 38. at which time an Assizes or Quarter-Sessions shall be held within thee, where Reason shall sit as Iudge, and Satan shall put in a Bill of Indictment, as long as that Book in Zechary, Chap. 5.2. Ezek. 2.9, 10. wherein shall be alleged all the evil deeds that ever thou hast committed, and all the good deeds that ever thou hast omitted, with their several circumstances that may aggravate them, Eccles. 11.9. & 12.14. 2 Cor. 5.10. and all the curses and judgments that are due to every sin. Thine own Conscience shall accuse thee, and thy memory shall give bitter evidence against thee; and thou shalt condemn thy self, before the just condemnation of thy Iudg, who knows all thy misdeeds better than thy self, 1 Iohn 3 20. Which sins of thine will not then leave thee, but cry unto thee, We are thy works, and we will follow thee, Rev. 14.13.

And then who can sufficiently express what thy grief and anguish will be, when the summons both of the first and second death do overtake thee at once? Prov. 1.27. And when at once thou shalt think of thy sins past, thy present misery, and the terrour of thy torments to come; and how thou hast made Earth thy Paradise, thy belly thy God, and lust thy Law; so sowing vanity, and reaping misery. And finding, that as in thy prosperity thou neglectedst to serve God, so now in thy adversity God refuseth to save thee, Prov. 1.24. to 32. Ezek. 23.35. When thou shalt call to mind the many warnings thou hast had of this dolefull day, from Christs faithfull Ambassadours, and how thou then madest but a mock or jeer at it, Prov. 1 25. and think how for the short sinfull pleasures thou hast enjoyed, thou must endure eternal pains, Luk. 16.24, 25. & Rev. 6.12.10.18. Which yet thou shalt think most just and equal; saying, As I have deserved, so I am served: for I was oft enough offered mercy, yea [...] to accept thereof▪ but I preferr [...] [...] pleasing of my [...] [Page] and the allurements of Satan, than the Word of God, or the motions of his holy Spirit, Prov. 1.24, &c. Mark 16.16. And (which I would have thee think upon) Hell fire is made more hot, by neglecting so great salvation, Heb. 2.3. This is the condemnation (saith our Saviour, none like this) that light is come into the world, and men loved darkness rather than light, because their deeds were evil, Joh. 3.29. Now salvation is freely offered, but men reject it; hereafter they would accept of salvation, but God will reject them. Yea then a whole world (if thou hadst it) for one hours delay, or [...] spite, that thou mightest have space to repent, and sue unto God for mercy: but it cannot be, because thy body, which joyned with thy soul in thy sinfull actions, is now altogether unfit to joyn with her in the exercise of repentance; and repentance must be of the whole man. Besides, death will take no pitty; the Devil knows no mercy, and the God of mercy will have utterly forsaken thee. Then wilt thou say, Oh that I had been more wise! or that I were now to begin my life again; then would I contemn the world with all its vanities: yea, if Satan should then offer me all the treasures, pleasures and promotions of this world, he should never entice me to forget the terrours of this dreadfull hour, and those worse which are to follow, Luke 16.24, &c. & 13.28.

But, Oh wretched Caitiff that I am! how hath the Devil and my own deceitfull and devilish heart deluded me? and how am I served accordingly? For now is my case more miserable than the most despised Toad or Serpent, that perisheth when it dieth; in that I must go to answer at the great Judgement-seat for all my sins, that am not able to answer for one of the least of them, Eccles. 12.14. Mat. 18.34. that I who heretofore gloried in my lawless liberty, am now to be enclosed in the very claws of Satan, as the trembling Partridge within the griping tallons of the ravening and devouring Falcon. Oh, Cursed be the day when I was born, and the time when my mother conceived me, &c. Job. 3.

Sect. 6. And so death having given thee thy fatal stroke, the Devil shall seize upon, or snatch away thy soul, so soon as it leaves thy body, Luk. 12.20. and hale the hence into the bottomless lake, that burneth with fire and brimstone; where she is to be kept in chains of darkness, until the general judgment of the great day, Jude 6, 7. 1 Pet. 3.19 Rev. 21.8. Thy body in the mean time being cast into the earth, expecting a fearfull resurrection, when it shall be re-united to thy soul; that as they sinned together, so they may be everlastingly tormented together, Heb. 10.27. At which general Iudgment, Christ sitting upon his Throne, Joh. 5.22. shall rip up all the Benefits he hath bestowed on thee, and the miseries he hath suffered for thee; and all the ungodly deeds that thou hast committed, and all the hard speeches which thou hast spoken against him, and his holy ones, Jude 15. Eccles. 12.14. & 11.9. Within thee shall be thine own conscience, more then a thousand witnesses to accuse thee: the Devils who tempted thee to all thy lewdness, shall on the [...]ne side testifie with thy conscience against thee; [...] on the other side shall stand the holy Saints and Angels, approv [...] [Page] thee all the world burning with flaming fire; above thee an irefull Iudg of deserved vengeance, ready to pronounce his heavy sentence upon thee: beneath thee the fiery and sulphureous mouth of the bottomless pit, gaping to receive thee, Isa. 5.11, 14. And in this wofull and dolefull condition thou must stand forth to receive with other Reprobates this thy sentence, Rom. 14.10. 2 Cor. 5.10. [Depart from me] there is a separa [...]ion from all joy and happiness, [ye cursed,] there is a black and direfull excommunication, [into fire] there is the extremity of pain, [everlasting,] there is the perpetuity of punishment; [prepared for the Devil and his Angels] there are thy infernal tormenting, and tormented companions, Matth. 25.41. O terrible sentence! from which there is no escaping, withstanding, excepting, or appealing. Then, O then shall thy mind be tormented to think; how for the love of abortive pleasures, which even perished before they budded; thou ha [...]t so foolishly lost Heavens joyes, and incurred hellish pains, which last to all eternity, Luke 16.24, 25. Thy conscience shall ever sting thee like an Adder; when thou calle [...]t to mind, how often Christ by his Ministers offered thee remission of sins; and the Kingdom of Heaven freely; if thou wouldst but believe and repent, and how easily thou mightest have obtained mercy in those dayes. How near thou wast many times to have repented; and yet didst suffer the Devil and the World, to keep thee still in impenitency; and how the day of mercy is now past, and will never dawn again. Thy understanding shall be racked to consider, how for momentary riches, thou hast lost eternal treasure; and exchanged Heavens felicity, for Hells misery: where every part and faculty, both of thy body and soul, shall be continually and alike tormented, without intermission or dismission of pain, or from it: and be for ever deprived of the beatifical sight of God; wherein consists the soveraign good, and life of the soul. Thou shalt never see light, nor the least sight of joy; but lye in a perpetual prison of utter darkness: where shall be no order but horrour; no voice but howling and blaspheming; no noise but screeching and gnashing of teeth; no society but of the Devil and his Angels, who being tormented themselves, shall have no other ease, but to wreak their fury in tormenting thee, Matth. 13.42. & 25.36, &c. Where shall be punishment without any pity, misery without any mercy, sorrow without succour, crying without comfort, malice without measure, torment without ease, Rev. 14.10, 11. Where the wrath of God shall seize upon thy soul and body, as the flame of fire does on the lump of pitch, or brimstone, Dan. 7.10. In which flame thou shalt ever be burning, and never consumed; ever dying, and never dead, ever roaring in the pangs of death, and never rid of those pangs; nor expecting [...]d of thy pains. So that after thou hast endured them so many thousand years as there are blades of grass on the earth, or sands in the Sea, [...] on the heads of all the sons of Adam from the first to the last born; [...] there have been creatures in Heaven and Earth; thou shalt be no nearer [...] and of thy torments, than thou wast the very first day that thou [...] into them: yea so far are they [...], that they are ever [...] [Page] damned soul could but conceive some hope, that those torments should have an end: this would be some comfort, to think that at length an [...]nd will come, but as often as thy mind shall think of this word never, (and thou shalt ever be thinking of it) it will rend thy heart in pieces with [...]ge, and hideous lamentation: as giving still new life, to those unsufferable sorrows; which exceed all expression, or imagination. It will be another hell in the midst of hell. Wherefore consider seriously what I say, and that while the compassionate arms of Iesus Christ lye open to receive you; and do thereafter, Prov. 1.24, &c. Take warning by Pharaoh's example, who in the Rich mans scalding torments hath a Discite à me, Learn of me, Luke 16.23, &c. For he can testifie out of wofull experience, that if we will not take warn [...]ing by the Word, (that gentle warner) the next shall be harder, the third and fourth harder than that; yea, as all the ten plagues did exceed one another; so the eleventh single exceeds them altogether. Innumerable are the curses of God against sinners, Deut. 28. but the [...]ast is the worst, comprehending and transcending all the rest. The fearfullest plagues, God still reserves for the upshot: all the former do but make way for the last.

H [...]ll in Scripture is called a Lake, that burneth with fire and brimstone: and than the torment of the former, what more acute? than the smell of the latter, what more noysome?

CHAP. XX.

Sect. 1. THus I say, shall they be bid, Depart ye cursed into everlasting fire, &c. while on the contrary the same Christ shall say unto the other, Come ye blessed of my Father, inherit, the Kingdom prepared for you, from before the foundation of the world, Mat. 25 34. Which Kingdom is a place where are such joyes, as eye hath not seen, nor ear heared, neither hath it entred into the heart of man to conceive, 1 Cor. 2.9.

A place where there shall be no evil present, nor good absent, Heb. 9.12. Mat. 6.20. In comparison whereof, all the Thrones and Kingdoms upon earth, are less than the drop of a bucket, Deut. 10.14. 2 Cor. 12.2, 4. Isa. 66.1.

Heaven in Scripture, is compared to a Kingdom for soverainty, to a Throne for preheminency, to a Crown for state and majesty, to an Inheritance for perpetuity, to a Marriage-feast for plenty, pleasure and delicacy, and to whatsoever else may set forth its excellency; though indeed in these comparisons, there is little or no comparison, as I might shew you in many particulars, if I would be large: for instances in this case would be endless.

There death shall have no more dominion over us, Rom. 6.9. The Sun▪ shall not burn us by day, nor the Moon by night, Psal. 121.6. There all [...] shall be wiped from our eyes, Rev. 7.17. There shall be no sorrow, no [...] pain, nor complaint; there is no malice to rise up against us, no [...] afflict us; no hunger, thirst, wearisomness, temptation, to disquiet us, [...] 19, 20. Heb. 9.12. There is no death nor dearth, no pin [...]g nor [...] [Page] Rev. 7.16, 17. & 21.4. Heb. 9.12. There, O there! one day is better than a thousand; there is Rest from our Labours, Peace from our Enemies, Freedom from our Sinnes, &c. Iob. 3.17. Heb. 4.3, 9, 10, 11, Rev. 14 13. Heb. 9.12, 15.

Sect. 2. Unto which Negative Priviledges, there are also added Positive of all sorts, as I might plentifully prove, but I study brevity. Do we delight in good company? what pleasure shall we take in the company of Saints and Angels? in whom there is nothing not amiable, comfortable, delectable? nothing in us, that may cool the fervour of our love and affection to them. And so of all other enjoyments: As, Dost thou desire beauty, riches, honour, pleasure, long life, or whatever else can be named? No place so glorious by creation, so beautifull with delectation, so rich in possession, so comfortable for habitation, nor so durable for lasting, Heb. 12.22. 1 Pet. 1.4. 2 Cor. 4.17, 18. Rom. 9.3. &. 8.18. There are no Estates but Inheritances, no Inheritances but Kingdomes, no Houses but Palaces, no Meals but Feasts, no noise but Musick, no Rods but Scepters, no Garments but Robes, no Seats but Thrones, no coverings for the head, but Crownes, Rom. 8.17. Tit. 3.7. Heb. 9.15. Mat. 25.31, 34. 2 Tim. 4.8. Gal. 4.7. 1 Pet. 3 9, 10. Mar. 10.23, 24, 25. Rev. 7.13, 14, 15. & 6.11.

There we shall see the blessed face of God, which is the glory of all sights, the sight of all glory. Yea, we our selves shall out-shine the Sun in brightnese, Mat. 13.43. For if the brightness of the body, shall match the Sun, what will the glory and splendour of the soul be? And yet such honour shall all the Saints have. For when Christ which is our head, and life, shall appear; then shall we also appear with him in glory. And he shall change our vile and mortal body, that it may be fashioned like to his glorious body, Col. 3 4. Phil 3.21.

Briefly, Our joy shall there be fall, and none shall be able to take it from us, or diminish it, Iohn 15.11. & 16.22. There is fulness of joy, and pleasures for evermore, Psal. 26. Joyes and pleasures never ebbing, but ever slowing to all contentment. There we shall rejoyce, for the pleasantness of the place we possess; for the glory of our souls and bodies, which we have put on; for the world which we have overcome; for Hell which we have escaped; for the joyes of Heaven which we have attained to. We shall have joy above us, by the beatifical vision and sight of God: joy within us, by the peace of conscience, even the joy of the Holy Ghost; and joy round about us, by the blessed company, and fellowship of our associates, the holy Saints and Angels.

Sect. 3. And in reason, if a Christian-soul in this Tabernacle of the body, wherein we see but as in a glass, be so delighted to see the face of God manifested in Iesus Christ; If it so glads a Child of God, when he can but in the least measure master his corruptions, or hath occasion to manifest the sincerity of his affectionate love to his Maker, and Redeemer, [...] to serve his Brethren in love: How joyfull will he be, when these gra [...] be perfected, and he freed from all grievances inward and out [...] Yea, if the communion, and [...] of Gods Spirit, and [...] and ordinances ▪ [...] [Page] better than a thousand with the ungodly, Psal. 84.10. What will it be to enjoy the immediate presence, and glory of God our Father? Christ our Redeemer, and elder-Brother? the Holy Ghost our Comforter? the Angels and Saints our Consorts, and Companions?

Our condition there will be so joyfull, that look we outwardly, there is joy in the society, Heb. 12.22. if inwardly, there is joy in our own felicity, 1 Cor. 2.9. Look we forward, there is joy in the eternity, 1 Pet. 5.10. Mark. 10.30. So that on every side we shall be even swallowed up of joy, Isa. 35.10. & 51.11. Matth. 25.23. & 18.10. Heb. 12.2, 22. Psal. 16.11. As, Oh the multitude and fulness of these joyes! so many, that only God can number them; so great, that he onely can estimate them; of such [...]arity and perfection, that this world hath nothing comparable to them, 2 Cor. 12.2, 4. As, Oh the transcendency of that Paradise of pleasure! where is joy without heaviness or interruption; peace without perturbation; blessedness without misery; light without darkness; health without sickness; beauty without blemish; abundance without want; ease without labour; satiety without loathing; liberty without restraint; security without fear; glory without ignominy; knowledg without ignorance; eyes without tears; hearts without sorrow; souls without sinne: where shall be no evil heard of to affright us, nor good wanting to chear us: for we shall have what we can desire, and we shall desire nothing but what is good, Deut. 10.14. Isa. 66.1. 1 King. 8.27. Mark ▪ 10.21. Luke. 18.22. 1 Pet. 5.10. Iohn 4.36. & 10.28. Matth. 25.46.

Sect. 4 While we are here, how many clouds of discontent have we, to darken the sunshine of our joy? when even complaint of evils past, sense of present, and fear of future, have in a manner shared our lives among them. Here we love and loath in an instant, (like Amnon to his Sister Tamar,) in Heaven there is no object unlovely, nothing which is not exceeding amiable and attractive: And not attractive onely, but retentive also; for there we shall not be subject to passion, nor can we possibly there misplace our affection. Here we have knowledg mixed with ignorance, faith with doubting peace with trouble, yea trouble of conscience. Or in [...] we have peace of conscience, alas how often is it interrupted, with [...] of spirit? Now rejoyce we with joy unspeakable and glorious, 1 Pet. 1.84 but alas anon it falls out, that we need to pray with David, Restore unto us the joy of thy salvation, Psal. 51.12. but there is peace, even full without want, pure without mixture, and perpetual without all fear of foregoing, Dan. 2.44.

There shall be no concupiscence to tempt, no flesh to lust against the spirit, no law in our members to rebel against the law of our mindes.

Now abideth Faith, Hope and Charity; these three now abide: but in Heaven, Vision succeeds in the place of Faith; attainment in the place of Hope; and perfect fruition and delectation in the room of Ch [...]rity. There Promises shall end in performances, Faith in sight and [...] sion, Hope in fruition and Possession; yea time it self shall be swallowed [...] in Eternity: these are the Soul [...] Dowries in Heaven, where God [...] [Page] in Abraham, temperance in Ioseph, strength in Sampson, meekness in Moses, wisdom in Solomon, patience in Iob, (for it is rare to find all these graces, compleatly to meet in any one subject,) but then and there he shall be omnia in omnibus; all these in every of his servants! God shall be all in all, even the fulness of him that filleth all in all things, as the Apostle speaks, Ephes. 1.23. The onely knowledg of God, shall fill up our understandings; and the alone love of God, shall possess our affections. God shall be all in all to us; he will fill up our rational part with the light of wisdom; our concupiscible part or appetite, with a spring of righteousness; and the irascible part with perfect peace and tranquility, as Bernard expresseth it. That is a blessed state, perpetual and unchangeable: There is eternal Security, and secure Eternity, as Bernard speaks: Or as Austin hath it, There is blessed Eternity, and everlasting Blessedness.

Let the end of our life then be, to come to a life whereof there is no end; unto whith the Lord in his good time bring us, that we who now sow in tears, may then reap in joy, the which he will be sure to do, if we but for a short time serve him here in righteousness and sincerity. But otherwise, look we not for eternal happiness, but for everlasting misery: For it is an everlasting Rule, No grace, no holiness here; no glory, no happiness hereafter.

To summe up all in a word, there is no joy here comparable to that in Heaven: all our mirth here to that is but pensiveness: all our pleasure here to that but heaviness: all our sweetness here to that is but bitterness: Even Solomon in all his glory and royalty, to that, was but as a spark in the chimney, to the Sun in the firmament. Absaloms beauty, to that, is but deformity. Sampsons strength, to that, is but infirmity. Methusalahs age, to theirs, is but minority and mortality. Hazaels speed, and swiftness, but a snails pace to their celerity. Yea, how little, how nothing, are the poor and temporary enjoyments of this life, to those we shall enjoy in the next? 1 Cor. 2.9. Yea Paradise, or the Garden of Eden, was but a wilderness, compared with this Paradise. And indeed, if the Gates of the City be of Pearl, and the streets of Gold; what then are the Inner-rooms, the dining and lodging Cha [...]s? the Presence Chamber of the great Monarch of Heaven and [...] what then may we think of the Maker and Builder thereof?

In fine, (that I might da [...]kly shadow it out, sith the lively representation thereof is meerly impossible) This life everlasting is the perfection of all good things. For Fulness is the perfection of Measure; and Everlastingness the perfection of Time; and Infiniteness the perfection of Number; and Immutability the perfection of State; and immensity the perfection of Place; and Immortality the perfection of Life; and God the p [...]fection of All: who shall be All in All to us; meat to our taste, beauty to our eyes, perfumes to our smell, musick to our ears. And what shall I say more? but as the Psalmist saith, Glorious things are spoken of thee, thou City of God, Psal. 87.3. See Rev. 4.2, 3. & 21.10. to the end.

Sect. [...]. The glory of Heaven, cannot be comprehended here; onely God hath vouchsafed to give us some small glimpses in the Scripture, [...] we may fram [...] a conjecture, considerable enough to make u [...] [...] [Page] of his fatherly condescension, to stoop to our capacity, in representing Heavenly things under earthly types: shaddowing out the joyes thereof, by whatsoever is precious and desirable in this life; as Cities, Kingdoms, Crowns, Pearls, Iewels, Marriages, Feasts, &c. which supereminent and superabundant felicity, St. Paul that had been an onely witness, when he had been caught up into the third Heaven, not able to describe, much less to amplifie, summes up all in these words; A sure, most excellent, exceeding and eternal weight of transcendant glory, 2 Cor. 4.17. & 12.2. But alas, such is mans parvity, that he is as far from comprehending it, as his armes are from compassing it, 1 Cor. 2.9. Heaven shall receive us, we cannot conceive Heaven. Do you ask what Heaven is, saith one? when I meet you there, I will tell you; For could this ear hear it, or this tongue utter it, or this heart conceive it, it must needs follow, that they were translated already thith [...]r, 2 Cor. 12.2, 4. Yea, who can utter the sweetness of that peace of conscience, and spiritual rejoycing in God, which himself hath tasted? If then the beginning and first fruits of it be so sweet; what shall the fulness of that beatifical Vision of God be? If the earnest penny be so precious and promising here; what shall the principal, and full crop and Harvest of happiness in Heaven be? So that a man may as well with a coal paint out the Sun in all his splendor, as with his pen, or tongue express, or with his heart (were it as deep as the Sea) conceive the Fulness of those Ioyes, and Sweetness of those Pleasures, which the Saints shall enjoy at Gods right hand for evermore. Psal. 16.11. In thy presence is the fulness of joy, and at thy right hand, are pleasures for evermore. For quality, they are pleasures; for quantity, fulness; for dignity ▪ at Gods right hand; for Eternity, for evermore. And millions of years multiplied by millions, make not up one minute to this Eternity, 2 Cor. 4.18. John 10.28.

The Eye sees much, the Ear hears more, the Heart conceives most; yet all short of Apprehension, much more of comprehension, of those pleasures. Therefore it is said, Enter thou into thy Masters joy; for it [...] great to enter into thee, Matth. 25.23. Neither will I any furthe [...] [...] cise my self in things too high for me, Psal. 131.1. For as St. Paul tells us, the heart of Man is not able to conceive those joyes; which being so, how should I be able to express them in words?

And yet though we cannot comprehend this glory, this far most excellent, exceeding and eternal weight of transcendent glory; yet may and ought we to admire the never enough to be admired bounty and goodness of God and our Redeemrr, in crying out, O the depth, &c! O the sweetness of his love! How unsearchable are his thoughts, and intendments to man-ward? (once miserably forlorn, lost and undone,) and his wayes past finding out? Rom. 11.33.

CHAP. XXI.

Sect. 1. BUt for the better confirming of this so important a [...]

[Page]First, If the Sun which is but a creature, be so bright and glorious, that no mortal eye can look upon the brightness of it, how glorious then is the Creator himself? or that light from whence it receives its light? If the frame of the Heavens, and globe of the Earth be so glorious; which is but the lower house, or rather the foot-stool of the Almighty, as the Holy Ghost phraseth it, Isa. 66.1. Matth. 5.35. Act. 7.49. how glorious and wonderfull is the Maker thereof, and the City where he keeps his Court? Or if sinners, even the worst of wicked men, and Gods Enemies, have here in this earthly pilgrimage, such variety of enjoyments to please their very senses; as who can express the pleasurable variety of Objects for the sight; of meats and drinks to satisfie and delight the taste; of voyces and melodious sounds, to recreate the hearing; of sents and perfumes, provided to accommodate our very smellings; of recreations and sports, to bewitch the whole man: And the like of honour and profit, which are Idols that carnal men do mightily dote upon and take pleasure in: (though these earthly and bodily joyes are but the body, or rather the dregs of true joy,) what think we must be the soul thereof, viz. those delights and pleasures, that are reserved for the glorified Saints, and Gods dearest darlings in Heaven? Again,

Secondly, If natural men find such pleasure and sweetness in secular wisdom, lip-learning, and brain-knowledg; For even mundane knowledg hath such a shew of excellency in it, that it is highly affected both by the good and bad; As, O the pleasure that rational men take therein! It being so fair a Virgin, that every clear eye is in love with her; so rich a Pearl, [...] at none but Swine do despise it: yea among all the Trees in the Garden, none so takes with rational men as the Tree of knowledg; (as Satan well knew, when he set upon our first Parents) insomuch that Plato thinks, in case wisdom could but represent it self unto the eyes, it would set the heart on fire with the love of it. And others affirm, That there is no less difference between the Learned and the Ignorant, than there is between the [...]ing and the dead, or between men and beasts. And yet the pleasure [...] [...]atural and moral men take in secular and mundane knowledg and lea [...]g, is nothing comparable to that pleasure that an experimental Christian finds in the Divine and Supernatural knowledge of Gods Word: which makes David and Solomon prefer it before the honey and the honeycomb for sweetness; and to value it above thousands of gold and silver; yea, before Pearls and all precious stones for worth. How sweet then shall our knowledg in Heaven be? For here we see but darkly, and as it were in a glass, or by moon-light; but there we shall know, even as we are known, and see God and Christ in the face, 1 Cor. 13.12.

Thirdly, if meer Naturians have been so taken with the love of Vertue, that they thought if a vertuous soul could but be seen with corporal eyes, it would ravish all men with love and admiration thereof; yea if the very worst of men, drunkards, blasphemers, and the like; though they most spitefully scoff at, and backbite the people of God; yet when they know a man sincere, upright and honest, cannot choose [...] [...] [Page] touching Iohn, and King Agrippa touching Paul.

Sect. 2. Or rather if Gods own people are so ravished with the graces and priviledges which they enjoy upon earth, as the assurance of the pardon of sin, the peace of a good conscience, and joy of the Holy Ghost; which is but glorification begun: what will they be, when they shall enjoy the perfection of glory in Heaven? As see but some instances of their present enjoyments here below. First, if we were never to receive any reward for those small labours of love, and duties we do to the glory of God, and profit of others; we might think our selves sufficiently recompenced in this life, with the calm and quietness of a good conscience, the honesty of a vertuous and holy life: That we can do and suffer something for the love of Christ, who hath done and suffered so much to save us: That by our works the Majesty of God is magnified; to whom all homage is due, and all service too little. For Godliness in every sickness is a Physitian, in every contention an Advocate, in every doubt a Schoolman, in all heaviness a Preacher, and a comforter unto whatsoever estate it comes; making the whole life as it were a perpetual Halleluja. Yea, God so sheds his love abroad in our hearts by the Holy Ghost, that we are in Heaven before we come thither. Insomuch, that as the fire flyeth to his Sphere, the stone hastens to the center, the River to the Sea, as to their end and rest; and are violently detained in all other places; so are the hearts of Gods people, without their Maker and Redeemer, their last end and eternal rest and quietness, never at rest: like the Needle touched with the Loadstone, which ever stands quivering and trembling until it enjoyes the full and direct aspect of the Northern Pole. But more particularly:

How does the assurance of the pardon of sin alone, clear and calm al [...] storms of the mind; making any condition comfortable, and the worst and greatest misery to be no misery?

To be delivered of a child, is no smal joy to the mother: but to be delivered from sin, is a far greater joy to the soul. But to this we may add the joy of the Holy Ghost, and the peace of conscience, otherwise called the peace of God which passeth all understanding. These are priviledges, that [...] Paul happier in his chain of Iron, than Agrippa in his chain of gold [...] Peter more merry under stripes, than Caiaphas upon the Iudgment-seat; and Steven the like under that shower of stones. Pleasures are ours, if we be Christs: whence those expressions of the Holy Ghost, The Lord hath done great things for us, whereof we rejoyce. Be glad in the Lord and rejoyce ye righteous, and shout for joy all ye that are upright in heart. Let all that put their trust in thee rejoyce, let them even shout for joy. Rejoyce evermore, and again, I say, rejoyce; rejoyce with joy unspeakable, and full of glory. Our rejoycing is this, the testimony of our conscience. Your heart shall rejoyce, and your joy shall no man take from you, &c. So that it is a shame for the faithfull, not to be joyfull; and they sin, if they rejoyce not, whatever their condition be. The Eunuch no sooner felt the pardon of sin, upon his being baptized into the faith of Christ, but he went on his way rejoycing, Act 8.39. He then found more solid joy, than ever he had done in his r [...]che [...] honours, and great places under Candace Queen of the Aethiopians. [...] [Page] same time when the Disciples were persecuted, they are said to be filled with joy, and with the Holy Ghost, Acts 13.52. And as their afflictions do abound, so their consolations abound also, 2 Cor. 1.5. For these are comforts, that will support and refresh a Child of God in the very midst of the flames, as the Martyrs found: for maugre all their persecutors could do, their peace and joy did exceed their pain; as many of them mani [...]ested to all that saw them suffer.

Sect. 3. Where observe before we go any further; what sots they are; that cry out, It is in vain to serve God, and unprofitable to keep his Commandments; as it is in Malachy 3.14. For had these fools, but tasted the sweet co [...]forts that are in the very works of piety, and that Heaven upon earth, the feast of a good conscience, and joy of the inward man; they could not so speak. Yea then would they say, there is no life, to the life of a Christian. For as the Priests of Mercury, when they ate their figs and honey, cryed out, O how sweet is truth! So if the worst of a Believers life in this world be so sweet; how sweet shall his life be in that Heavenly Ierusalem, and holy City, where God himself dwelleth; and where we shall reign with Christ our Bridegroom, and be the Lambs wife? which City is of pure gold like unto clear glass; the walls of Iasper, having twelve foundations garnished with all manner of precious stones; the first foundation being Iasper, the second Saphir, the third a Chaleedony, the fourth an Emerauld, the fifth a Sardonyx, the sixth a Sardius, the seventh a Chrysolite, the eighth a [...]eryl, the ninth a Topaz, the tenth a Chrysoprasus, the eleventh a Iacinth, the twelfth an Amethyst; having twelve gates of twelve Pearls; the street [...]hereof of pure gold, as it were transparant glass: In the midst of which City, [...] a pure River of the water of life, clear as Cristal and of either side the [...]ree of life; which bears twelve manner of fruits, yielding her fruit every moneth; the leaves whereof serve to heal the Nations: Where is the Throne of God and of the Lamb; whom we his servants shall for ever serve, and see his face, and have his Name written in our foreheads. And there shall be no night, neither is there need of the Sun, neither of the Moon to shine in it: for the glory of God doth lighten it, and the Lamb is the light thereof. Into which nothing that defileth shall enter; but they alone which are written in the Lambs Book of life; As is exprest, Rev. 21, & 22 Chap. The Holy Ghost speaking after the manner of men, and according to our slender capacity, for otherwise no words can in any measure express the transcendency of that place of pleasure. Onely here we have a taste, or earnest penny, one drop of those divine dainties, of those spiritual, supernatural and divine pleasures, reserved for the Citizens of that heavenly Ierusalem; some small smack whereof we have even in the barren desert of this perillous peregrination. God letting out as it were, a certain kind of Manna, which in some sort refresheth his thirsty people, in this wilderness; as with most sweet honey, or water distilled from out the Rock. As what else are those [...]ubilees of the heart; those secret and inward joyes which proceed from [...] good conscience, grounded upon a confident hope of future salvation? [...] do these great clusters of grapes signifie, but the fertility of [...] Land of Promise?

[Page] Sect. 4. True it is, none can know the spiritual joy and comfort of a Christian, but he that lives the life of a Christian, Joh. 7.17. As none could learn the Virgins Song, but they that sang it, Rev. 14 3. No man can know the peace of a good conscience, but he that keeps a good conscience: no man knows the hid Manna, and white Stone, with a new name written in it, but they that receive the same, Rev. 2.17.

The world can see a Christians outside: but the raptures of his soul, the ravishing delights of the inward man, and joy of his spirit for the remission of his sins, and the infusion of grace, with such like spiritual Priviledges, more glorious than the States of Kingdoms; are as a covered messe to men of the world.

But I may appeal to any mans conscience, that hath been softned with the unction of grace, and truly tasted the powers of the world to come; To him that hath the love of God shed abroad in his heart by the Holy Ghost; in whose soul the light of grace shines; whether his whole life be not a perpetual Hallelujah, in comparison of his natural condition? Whether he finds not his joy to be like the joy of harvest? or as men rejoyce when they divide a spoil? Isa. 9.3. Whether he finds not more joy in goodness, than worldlings can do, when their wheat, wine, and oyl aboundeth? Psal. 4.7 & 53.17. Yea, he can speak it out of experience, that as in prophane joy, even in laughter the heart is sorrowfull: so in godly sorrow, even in weeping the heart is light and cheerfull. The face may be pale, yet the heart may be calm and quiet. So St. Paul, as sorrowing, and yet alwayes rejoyceing, 2 Cor. 6.10. Our cheeks may run down with tears, and yet o [...] mouthes sing forth praises. And so on the contrary,

Where (O God) there wants thy grace,

Mirth is onely in the face; 2 Cor. 5.12

Well may a careless worldling laugh more, as what will sooner make a man laugh than a witty jest? but to hear of an Inheritance of an hundred pounds a year, that is faln to a man, will make him more solidly mer [...]y within. Light is sown to the righteous, and joy for the upright, Psal. 97.1 [...] My servant, saith God, shall sing and rejoyce: but they shall weep, &c. Isa. 65.14.

Indeed we are not merry enough, because we are not Christians enough, because sin is a cooler of our joy, as water is of fire. And like the worm of Ionah his gourd, bites the very root of our joy, and makes it wither: Yea, sin like a damp, puts out all the lights of our pleasure, and deprives us of the light of Gods countenance, as it did David, Psal. 51.1 [...] & 4.6. So that the fault is either; First, in the too much sensuality of a Christian, that will not forgo the pleasures of sin, or the more muddy joys and pleasures of this world, which are poysons to the soul, and drown our joyes: as Bees are drowned in honey, but live in vinegar. Men would have spiritual joy, but withall they would not part with their carnal joy: Yet this is an infallible Conclusion, There is no enjoying a worldly Paradise here, and another hereafter.

Or Secondly, The fault is in the taste, not in the meat; in the folly of [...] [Page] To taste spirit [...]al joyes, a man must be spiritual, for the Spirit relisheth onely the things of the Spirit; and like loveth his like. Between a spiritual man, and spiritual joyes, there is as mighty an appetite and enjoying, as between fl [...]shly meat, and a carnal stomach. Therefore the want of this taste and apprehension condemneth the world to be carnal, but magnifies the joyes spiritual, as being above her carnal apprehension. Or,

Thirdly, Herein lies the fault; few feel these joyes in this life; because they will not crack the shell to get the kernell: they will not pare the fruit, to [...]at the pulp; nor till the ground, to reap the Harvest. They [...]lie the wars, and thereby lose the glory of the Victory. They will not dig the craggy mountain, to find the mine of gold. Nor prune the Vine, therefore enjoy not the fruit. They [...]lie mortification, and therefore attain not the sweet spiritual consolation, which ever attends the same. And so much for the Reasons. The Use may be manifold.

CHAP. XXII.

Sect. 1. FIrst, Is it so that the torments of Hell are so exquisite: even worse than the pangs of death, or child-birth, scalding lead, drinks of gall and wormwood, griping of chest-worms, fits of the stone, gowt, strangury, flames of fire and brimstone? Yea are all these, and all other pains that can be named put together, but shadows, and flea-bitings to it? And are they to be endured everlastingly? And are all Fornicators, Idolalaters, Thieves, Covetous, Drunkards, Swearers, Raylors, fearfull and unbelieving persons, Murtherers, Sorcerers, Liars, and all unrighteous persons to have their part and portion in that lake? And withall lose their par [...] and portion in the Kingdom of Heaven, as the Word of God expresly tells us? Rev. 21. 7, 8. & 22.14, 15. How is it that we are not more affected therewith?

The only reason is, most men are so far from believing the word of God in this point; that they do not believe there is a God. The fool (sayes David) hath said in his heart there is no God, Psal. 53.1. They (meaning the wicked) think alwayes there is no God, Psal. 10.4. to 14. And the reason follows, His wayes alwayes prosper, Psal. 73, 3. to 21. And hence it is, that they live like beasts, because they think they shall die like beasts, without any answer for what they have either acted or left undone; and accordingly resolve, Let us eat and drink, [...]or to morrow we shall die, as the Holy Ghost hath acquainted us with their inmost thoughts, 1 Cor. 15.32. Whereas if men did believe either Heaven or Hell; they could never s [...] carelesly hazard the loosing of the one, or the procuring of the other. As O [...] the madness of these men! that cannot be hired to hold their finger for one minute, in the weak flame of a farthing candle; and yet for trifl [...]s will plunge themselves body and soul, into those endless and infinitely scorching flames of Hell fire.

If a King but threatens a Malefactor to the Dungeon, to the Rack, to the wheel; his bones tremble a terrible palsie runs through all his joyn [...]: [...] [Page] unmoved, undaunted. And what makes the difference? tho one we believe as present, the other is, as they think uncertain, and long before it comes if ever it do come. Otherwise it could not be, since the soul of all sufferings, are the sufferings of the soul; since as painted fire is to material; such is Material to Hell-fire.

Men may say they believe there is an Hell, and a Heaven, but surely, they would never speak as they speak; think as they think; do as they do; if they thought that their thoughts, words, and actions, should ever come to judgment. If men believed that Heaven were so sweet, and Hell so intollerable as the Word makes them; they would be more obedient upon earth. The voluptuous, and covetous, would not say, take you Heaven, let us have money, pleasure, &c.

Sect. 2. True, there are none so confirmed in Atheism, but some great danger will make them fly to the aid of a Divine Power, as Plato speaks. Extremity of distress, will send the prophanest to God: as the drowning man stretcheth out his hand to that bough, which he contemned whiles he stood safe on shore. Even Sardanapalus, for all his bold denying of a God, at every hearing of thunder, was wont to hide his head in a hole.

Yea, in their greatest jollity, even the most secure heart in the world, hath some flashes of fear, that seize on them like an arrest of Treason. At least on their death-beds, had they as many Provinces as Ahashuerosh had: they would give an [...]ndred six and twenty of them, to be sure there were no Hell, though all their life they supposed it but a fable. And [...] makes them fearfull to die, and to die fearfully. Yea, how oft do those Russians that deny God at the Tap-house, preach him at the Gallows? and confess that in sincerity of heart, which they oppugned in wantonness▪ And certainly, if they did not at one time or other believe a God, a day of judgment, an Heavens and an Hell: they should be in a worse condition than Felix, or Belshazzer; yea, than the Devils themselves; for they believe them, yea quake and tremble to think of them, as being still in a fearfull expectation of further degrees of actual torments, Mat. 8.29.

However, admit their lethargized consciences be not awakened, untill they come into Hell, (as God not seldom leaves them, to be confuted with fire and brimstone, because nothing else will do it:) yet in Hell, they shall know there is a righteous Iudg, that will reward every man according to his deeds; and confess that what they once vainly imagined, was but imagined. There may be Athiests on earth, there are none in Hell. Vengeance shall make them wise, whom sin hath made, and left foolish.

A Pope of Rome, being upon his death-bed, said to those about him: Now comes three things to trial, which all my life I have made doubt of: whether there be a God, a Devil, and whether the soul be immortal▪ 'Twas not long, o're he was fully resolved with a vengeance: and so shall you, O ye foolls, when that hour comes, though you flatter your selves for the present. When you feell it, you will confess it: and when [...] late, you will like a fool say, Alas I had not thought. For this is the [...] [Page] foreseeth the evil, (the evil of Hell, sayes Bernard) and preventeth it; but fools go on, and are punished, Prov. 22.3. Acknowledg thy self a fool then, or bethink thy self now, and [...]o thereafter without delaying one minute: For there is no redemption from Hell, if once thou comest there. And there tha [...] maist be (for ought thou knowest,) this very day; yea, before thou canst swallow thy spittle: Thy Pulse may leave beating, before thou canst fetch thy Breath.

Sect. 3. But to speak thus to the Sensualist, is labour in vain: For their consciences are so blinded, that they (as they think) do believe an Heaven, and an Hell; yea, in God, and in Christ, as well as the precisest, Iohn 5.38, 39, 46, 47. For it is hard for men to believe their own unbelief in this case, They that are most dangerously sick, are least sensible of their being sick.

A very likely matter thou believest in Christ, and hopest to be saved by him, when tho [...] wilt neither imitate his actions, nor follow his Precepts. How does this hang together? Let me ask thee a question or two, that may convince thee of thy unbelief: If a Physitian should say to his Patient, here stands a cordial, which if you take, will cure you; but touch not this other vial, for that is deadly poyson; and he wittingly refuseth the cordial to take the poyson; will not every one conclude, that either he believed not his Physician, or preferred death, before life? If Lots Sons-in-law had believed th [...]r Father, when he told them the City should suddenly be destroyed with fire and brimstone, and that by flying they might escape it, they would have obeyed his counsel. If the old World had believed that God would indeed, and in good earnest, bring such a stood upon them as he threatned, they would have entred the Ark, and not have scoft at Noah for building it. So if you did firmly believe what God in the Scriptures speaks of Hell, you would need no entreaties to avoid the same.

Sect. 4. But alas! men of thy condition are so far from believing what God threatens in his Word against their sins, that they bless themselves in their hearts, saying we shall have peace, although we walk according to the stubbornness of our own wills; so adding drunkenness to thirst, Deut. 29.19. Yea, they preferre their condition before others, who are so abstemious, and make conscience of their waies, thinking that they delude themselves with needless fears and scruples, 2 King. 18.22, 30, 33, 35.

Alas, if they d [...]d in good earnest believe, that there is either God or Devil, Heaven or Hell, or that they have immortal souls, which shall everlastingly live in bliss or woe; and receive according to what they have done in their bodies, whether it be good or evil, 2 Cor. 5.10. They could not but live thereafter, and make it their principal care, how to be saved.

[...]ut alas, they believe what they see, and feell, and know; they be [...] [Page] this makes them abstain from murther, felony, and the like; but they believe not things invisible and to come: For, if they did, they would as well, yea much more fear him that hath power to cast both body and soul into Hell, as they do the temporal Magistrate, that hath onely power to kill the body ▪ they would think it a very hard bargain, to win the whole world, and lose Heaven, and their own souls, Luk. 9 25.

Men fear a Gaol, more then they fear Hell; and stand more upon their silver or sides smarting, than upon their souls; and regard more the blasts of mens breath, than the fire of God's wrath; and tremble more at the thought of a Serjeant or Bailiff, than of Satan and everlasting perdition▪ Else they would not be hired with all the worlds wealth, multiplied as many times as there be sands on the Sea shore, to hazard in the least the loss of those everlasting Joys before spoken of; or to purchase and plunge themselves into those caseless and everlasting flames of fire and brimstone in Hell, there to fry body and soul, where shall be an innumerable company of Devils and damned Spirits to affright and torment them, but not one to comfort or pity them. Confident I am, thou wouldest not endure here to hold thy hand in a fiery crusible the space of a day, or an hour, for all the worlds wealth and splendour: How then (if thou bethinkest thy self) wilt thou hereafter endure that, and ten thousand thousand times more, for millions of millions of ages? Look Revel. 20.10. and bethink thy self, how thou wilt brook to be cast into a dole [...]ull disconsolate dungeon, to lie in utter darkness in eternal chains, in a little ease, a no ease for ever and ever. Canst thou endure to dwell with the devouring fire? with the everlasting burning?

Sect. 5. Wherefore let me, my Brethren, beseech you, not to be such Atheists and Fools, as to fall into Hell before you will fear it, when by fearing it you may avoid it, and by neglecting it you cannot but fall into it. What though it be usual with men, to have no sense of their souls till they must leave their bodies? yet do not you therefore leap into Hell to keep them company, but be perswaded to bethink your selves now, rather than when it will be too late, when the Draw bridge will be taken up, and wh [...]n it will vex every vein of your hearts that you had no more care of your souls. Yet there is grace offered, if we will not shut our hearts and wills against it, and refuse our own mercy; but how long God will yet wait thy leisure, or how soon he will in his so long provoked Justice pronounce thy irrevocable sentence, thou knowest not; nor canst thou promise thy self one minutes time.

Oh that men would believe the God of truth (that cannot lie) touching spiritual and eternal things, but as they do these temporary and transitory! Oh that thou who art the sacred Monarch of this mighty frame, wouldest give them hearts to believe at least thus much; That things themselves are in the invisible World, in the World visible but their shadows onely! And that whatsoever wicked men enjoy here it is but as in a dream; their plenty is but like a drop of pleasure, before a River of sorrow and displeasure; And whatsoever the godly feel, but as a drop of misery ▪ [...] [Page] Iudg of all the World comest slowly to judgment; yet thou wilt come surely. As the Clock comes slowly, and by minutes to the stroak; yet it strikes at last. That those are onely true riches, which being once had, can never be lost. That Heaven is a Treasure worthy our hearts, a purchase worth our lives: That when all is done, how to be saved, is the best plot. That there is not mention of one, in the whole Bible, that ever sinned without repentance; but he was punished without mercy. For then there would not be a Fornicator, or prophane person as Esau; who for a portion of meat sold his inheritance, Heb. 12.16. Then they would not be of the number of those, that so doted upon Purchases, and Farms, and Oxen; that they made light of going to the Lords Supper, Luke 14.18, 19, 20. Nor of the Gadarens mind, who preferred their Hogs before Christ. Then would they know it better to want all things, then that one needfull thing: whereas now they desire all other things, and neglect that one thing which is so needfull. They would hold it far better, and in good sadness, to be saved with a few, as Noah was in the Ark: than in good fellowship with the multitude, to be drowned in sin, and damned for company. Nor would they think it any disparagement to their wisdoms, to change their minds, and be of another judgment to what they are.

CHAP. XXIII.

Sect. 1. SEcondly, Are the joyes of Heaven so unspeakable and glorious? How then should we admire the love and bounty of God, and bless his Name, who for the performance of so small a work, hath proposed so great a Reward? And for the obtaining of such an happy state, hath imposed such an easie task. Yea more, is Heaven so unspeakably sweet and delectable, and Hell so unutterably dolefull? Then let nothing be thought too much, that we can either do or suffer for Christ, who hath freed us from the one, and purchased for us the other. Though indeed, nothing that we are able to do or suffer here, can be compared with those woes we have deserved in Hell, or those joyes we are reserved to in Heaven. And indeed, that we are now out of hell, there to fry in flames of fire and brimstone, never to be freed, that we have the free offer of grace here, and everlasting glory hereafter in heaven; we are onely beholding to him. We are all by nature, as traytors condemned to suffer eternal torments in hell-fire, being onely reprieved for a tim [...]: But from this extremity, and eternity of torment, Iesus hath freed and delivered us.

O think then! yea, be ever thinking of it, how rich the mercy of our Redeemer was, in freeing us; and that by laying down his own life to redeem us. Yea, How can we be thankfull enough, for so great a blessing? It was a mercy bestowed, and a way found out, that may astonish all the sons of men on earth, and Angels in Heaven! Which being so [...] [Page] can any one in common reason, meditate so unbottomed a love, and not study and strive for an answerable and thankfull demeanour. If a Friend had given us but a thousand part of what God and Christ hath, we should heartily love him all our l [...]ves, and think no thank [...] sufficient: What price then, should we set upon Iesus Christ, who is the life of our lives, and the soul of our souls? Do we then for Christs sake, what we would do for a Friends sake: Yea, let us abhor our selves for our former unthankfulness, and our wonderfull provoking of him. Hearken we unto Christs voyce, in all that he saith unto us, without being swayed one way or another, as the most are? Let us whom Christ hath redeemed, express our thank [...]ulness, by obeying all that he saith unto us, whatever it shall cost us, since nothing can be too much to endure for those pleasures which shall endure for ever. As Who would not obtain Heaven at any rate, at any cost or trouble whatsoever?

In Heaven is a Crown laid up for all such as suffer for righteous [...]ess, even a Crown without cares, without rivals, without envy, without end; And is not this reward enough, for all that men or Devils can do against us? Who would not serve a short apprentiship in Gods service here, [...]o be made for ever free in glory? Yea, Who would not be a Philpot for a moneth, or a Lazarus for a day, or a Steven for an hour, that he might be in Abrahams bosome for ever? Nothing can be too much to endure, f [...]r those pleasures that endure for ever. Yea, what pain can we think too much to suffer? What little enough to do, to obtain eternity? for this incorruptible Crown of Glory in Heaven? 1 Pet. 5.4. where we shall have all tears wiped from our eyes. Where we shall cease to sorrow, cease to suffer, cease to sin. Where God shall turn all the water of our afflictions, into the pure wine of endless, and un [...]xpressible comfort.

You shall sometimes see an hired servant, venture his life for his new Master, that will scarce pay him his wages at the years end; and can we suffer too much for our Lord and Master, who giveth every one that serveth him, [...]ot Fields and Vineyards, as Saul pretended, 1 Sam 22 7. &c. nor Towns and Cities, as Cicero is pleased to boast of Caesar; but even an hundred- [...]old more than we part withall here in this life, and eternal Mans [...] ons in Heaven hereafter, John 14.2.

St. Paul saith, Our light affliction which is but for a moment, causeth us a far most excellent and eternal weight of glory; 2 Cor. 4.17, 18. Where note the incomparable and infinitive difference, between the wo [...]k and the wages: light affliction receiving a weight of glory; and momentary affliction, eternal glory. Suitable to the reward of the wicked, whose empty delights live and die in a moment; but their unsufferable punishment is interminable and endless. Their pleasure is short, their pain everlasting; our pain is short, our joy eternal. Blessed is the man that endureth temptation, for when he is tried, he shall receive the Crown of life, [...]am. 1.12.

[...] [Page] what folly is it then, or rather madness, for the small pleasure of some base lust, some paltry profit, or fleeting vanity, (which passeth away in the very act, as the taste of a pleasant drink, dieth so soon as it is down,) to bring upon our selves in another world, torments without end, and beyond all compass of conceit?

Fourthly, Is it so? that God hath set before us life and death, Heaven and Hell, as a reward of good and evil; leaving us as it were to our choyce, whether we will be compleatly and everlastingly happy or miserable: with what resolution and zeal should we strive, to make our calling and election sure? nor making our greatest business, our least and last care. I know well thou hadst rather when thou diest, go to reign with Christ in his Kingdom for evermore, than be confined to a perpetual Prison or Furnace of fire and brimstone, there to be tormented with the D [...]vil and his Angels; If so, provoke not the Lord, who is great and terrible, of most glorious Majesty, and of infinite purity; and who hath equally promised salvation unto those which keep his Commandments; and threatned eternal death and destruction to those who break them. For as he is to all repentant sinners a most mercifull God, Exod. 34.6. so to all wilfull and impenitant sinners, he is a consuming fire, and a jealous God, Heb. 12.29. Deut. 4 24.

There was a King, who having no issue to succeed him, espied one day a well-favoured and towardly youth; he took him to the Court, and committed him to Tutors to instruct him, prov [...]ding by his Will, that if he proved fit for Government, he should be crowned King, if not, he should be kept in chains, and made a Gally-slave: the youth was m [...]sled, and neglected both his Tutors good Couns [...]l, and his Book, so as his Master cor [...]ected him, and said; O that thou knewest what honour is prepared for thee! and what thou art l [...]ke to loose by this thy idle and loose carriage! Well, thou wilt afterwards when 'tis to late, sorely rue this. And when he grew to years, the King died, whose Counc [...]l and Executours perceiving him to be utterly unfit for State Government, called him before them, and declared the Kings will and pleasure, which was accordingly performed: for they caused him to be fettered, and committed to the Galleys, there to toil, and tug at the Oa [...]s perpetually, where he was whipt and lasht, if he remitted his stroke never so little; where he had leisure to consider with himself, that now he was chained, who might have walked at liberty; now he was a slave, who might if he would, have been a King; now he was over-ruled by Turks, who might have ruled over Christians. The thought whereof could not but double his misery, and make him bewail his sorrow with tears of blood. Now this hereafter will be the case of all careless persons, save that this comes as [...] of that, as earth comes short of heaven, and temporal misery, of eternal. Wherefore if thou wouldest have this to become thy very case, go on in thy wilfull and perverse impenitency; but if not, bethink thy self, and do thereafter, and that without delaying one minute: For there is no redemption from hell, if once thou comest there: And [...] [Page] thou canst swallow thy spittle, if thou diest this day in thy natural condition.

Many men take liberty to sin, and continue in a trade of sin, because God is mercifull: b [...]t they will one day find that he is just as well as mercifull. There is mercy with God (saith the Psalmist) that he may be feared, not that he may be despised, blasphemed, &c. Psal. 130.4. Yea, know this, and write it in the Table-book of thy memory, and upon the table of thy heart; That if Gods bountifulness, and long-suffering towards thee, does not lead thee to repentance; it will double thy doom, and encrease the pile of thy torments. And that everyday which does not abate of thy rec [...]oning, will encrease it: And that thou by thy hardness and imp [...]nitency, shall but treasure up unto thy self wrath, against the day of wrath, and the declaration of the just judgment of God, Rom. 2.4▪ 5, 6.

Now this Iudg hath told us, that we must give an account for every idle word we speak, Mat. 12.36. much more then for our wicked actions; therefore beware what thou dost against him.

Men may dream of too much strictness in holy courses; but they do not consider the power, the purity, and strictness of the Iudg: He who bri [...]gs even idle words to judgment, and forgets not a thought of disobedience; How will he spare our gross negligence and presumption? How our formality and irreverence in his service? much more our flagitious wickedness, Heb. 12.29.

Sect. 3. Wherefore as you ever expect or hope for Heaven, and Salvation; as you would escape the tormenting flames of h [...]ll-fire; cease to do evil, learn to do well. For Sanctification is the way to Glorification, Holiness to eternal Happiness. If we would have God to glorifie our bodies in Heaven; we also must glorifie God in our bodies here on earth.

And now for conclusion: Are the Ioyes of Heaven so unspeakable and glorious? the torments of Hell so wofull and dolo [...]ous? then it behoves all Parents and Governours of Families, to see to their Children and Servants souls; and that they miscarry not through their neglect. As tell me, Will not their blood be required at your hands, if hey perish through your neglect? Will it not be sad to have Children and Servants rise up in judgment against you, and to bring in evidence at the great Tribunal of Christ? saying, Lord, my Father never minded me, my Master never regarded me; I might sin, he never reproved me; I might go to Hell, it was all one to him: Will not this be sad?

Secondly, If it be so, Let Children and Servants consider, that 'tis better to have lust restrained, than satisfied; 'tis better to be held in, and restrained from sin; than to have a wicked liberty. Be not angry with those who will not see you damn your souls, and let you alone: they are your best Friends. Fear the strokes of Gods anger, be they spiritual or eternal▪ more than the strokes of men. What's a setter to a Dungeon? a Gallows to Hell fire.

Give not way to imaginary, speculative, heart-sins: Murther in the beast, uncleanness in the eye, and thoughts given w [...]y to, will come to actu [...] [Page] he get but in, he will be to hard for you. And let so much serve to have been spoken of Heaven and Hell.

Upon the one I have stood the longer, that so I might, if God so please, be a means to save some with fear, plucking them out of the fire of Gods wrath, under which (without Repentance) they must lie everlastingly.

And for the other, I have like the Searchers of Canaan, brought you a cluster of grapes to give the Reader a taste thereby, of the plentifull vintage we may expect, and look for in the heavenly Canaan.

Now if any would truly know themselves, and how it will fare with them in the end; let them read the whole Boo [...], out of which this is taken, viz. The whole duty of a Christian. Which Book is licenced by Iohn Downame and Thomas Gataker.

What follows, is both to fill up the sheet, and to occasion or forewarn Swearers, (who swarm so in all places) and ignorant persons, (whose number is numberless, and who of all others are most confident that they shall do well enough) not to forget, what they have herein heard of Heaven and Hell. And to these, their faithfull and impartial Monitor (the Book giver,) presents a few Considerations.

EVen such is the power of sin, that it made God become man, Angels become D [...]vils, and men become beasts. For each man by nature, every one, whose heart is not changed by the Loadstone of the Gospel, is a very beast in condition, as Ieremy affirms, Ier. 10.14. and St. Peter, 2 Pet. 2.12. But that's not all; for when the custom of sin, hath so brawned mens hearts, s [...]ared their consciences, and blinded their minds, that they can Swear and Curse, as familiarly as dogs bark: When the just and true God, hath for their rebellious wickedness in rejecting him, and despising all good means of being bettered; given them up to their own hearts lusts; and to Satan the god of this world, to be taught and governed by him: even as a just Iudg, having passed sentence upon some hainous Malefactor, gives him up to the Iaylor, or Executioner: (as you may see by sundry places, 2 Thes. 2.10, 11, 12. 1 Kings 22.20, 21, 22. 2 Tim. 2.26. Ephes. 2.2. Iohn 13.2. Acts 5.3. 1 Chron. 21.1. Gen. 3.1. to 6. Revel. 2, 10▪ 3, 15. Iohn 8.44. & 12.31. & 14, 30. 2 Cor. 4.4.) Then they become so devilized, that as Paul being guided by the good Spirit of God, could say, I live not, but Christ lives in me, Gal. 2.20. so may, they say, we live no [...], but the Devil lives in us. For he is not onely their Father, Gen. 3.15. Iohn 8 44. But their God, 2 Cor. 4.4. And their Prince, Iohn 14.30. And works in them his pleasure, Eph. 2.2. 2 Tim. 2.26. So that they are ready and willing to say or do, what he will have them: as you may plainly read Ioh. 13.2. Acts 5.3. & 12.1, 2, to 12. 1 Chro. 21.1. Gen. 3▪ 1, to 6. Rev. 2.10.

And these you may easily know by their language: For Swearing and Cursing, is the very language of the damned: as you may see, Revel. 16.1. 21. Onely they learn it [...], before they come in Hell. As whence do [...] [Page] Devils learn this their damnable Cursing and Swearing? Are not their tongues fired and edged from Hell, as St. Iames hath it? Iames 3.6. And doth not experience shew, that the language of hell is so familiar with many of them, that blasphemy is become their mother tongue?

Tr [...]e, these poor simple souls, know none of all this: as those four hundred of Ahabs Prophets, in whom this [...]vil Spirit spake, did not know that Satan spake by them, 1 King. 22.22. Neither did Iudas know when he eat the sop, that Satan entered into him, and put it into his heart to betray Christ, Iohn 13.2. Nor do Magistrates, when they cast the Servants of God into Prison, once imagine, that the Devil makes them his Iaylors, but he doth so. They are his Instruments, but he is the Principal Authour; as is plain by Rev. 2.10. Neither did Annanias and Sapphira once think, that Satan had filled their hearts, or put that lye into their mouthes, for which they were strook dead, Act. 5. yet the Holy Ghost tells us plainly, that he did so, vers. 3. Nor Eve in Paradise, had not the least suspition, that it was Satan that spake to her, by the Serpent: Nor Adam, that it was the Devils mind in her mouth, his heart in her lips; when tempted to eat the forbidden fruit. Nor did David once dream, that it was Satan, who moved him to number the people, 1 Chron. 21.1. Much less did Peter, who so loved Christ, imagine that he was set on by Satan, to tempt his own Lord and Master with those affectionate words, Master pitty thy self: For if Christ had pittied himself, Peter and all the world had perished. Yet it was so, which occasioned Christ to answer him, Get thee behind me Satan. Matth. 16.22, 23.

Much more is it so with you, who tare Heaven with your blasphemies, and bandy the dreadfull Name of God, in your impure and poluted mouthes, by your bloody Oathes and Execrations. For how else could you Swear and Curse as if he that made the ear could not hear? or as if he were neither to be feared nor cared for, who for sin cast the Angels out of Heaven▪ Adam out of Paradise, drowned the old world, rained down fire and brimstone upon Sodom, commanded the earth to open her mouth, and swallow down quick Korah and his company? He who smote Aegypt with so many plagues, overthrew Phoraoh and his host in the Red Sea, destroyed great and mighty Kings, giving their Land for an Inheritance to his people: and can as easily with a word of his mouth, strike you dead while you are blaspheming him, and cast you body and soul into Hell for your odious unthankfullness: yea, it is a mercy beyond expression, that he hath spared you so long.

When a dog flyes in his Masters face that keeps him, we conclude he is mad: Are you then rational men, that (being never so little crost,) will fly in your Makers face, and tare your Saviours-Name in pieces with Oathes and Execrations, which is worse than frenzy? No, you are demoniacal, obsessed or rather posessed with a Devil: and more miserable than such an one, because it is a Devil of your own choosing, as Basil speaks. Or if you have any spark of reason left, o [...] do in the least love your selves; leave off your damnable, and devilish Sweating and [...] [Page] God hath made, and set down in his Word against this horrid sinne; and against all those that so daringly and audaciously provoke him, lest you be plagued with a witness, and that both here and hereafter: for God (who cannot lie) hath threatened that his curse shall never depart from the house of the Swearer, as it is Zach. 5.1, to 5. And I doubt not but you are already cursed, though you know it not: That either he hath cursed you in your body, by s [...]nding some foul Disease; or in your estate, by suddenly consuming it; or in your name, by blemishing and blasting it; or in your seed, by not prospering it; or in your mind, by darkening it; or in your heart, by hardening it; or in your conscience, by terrifying it; or will in your soul, by everlastingly damning it, if you repent not. Wherefore take heed what you do, before it prove too late. Yea, my Brethren, bethink your selves what God and Christ hath done for you. It is his maintenance we take, and live on. The air we breathe, the earth we tread on, the fire that warms us, the water that cools and cleanseth us, the cloathes that cover us, the food that does nourish us, the delights that chear us, the b [...]asts that serve us, the Angels that attend us, even all are his. That we are not at this present in Hell, there to fry in flames, never to be freed; that we have the free offer of grace here, and everlasting glory in Heaven hereafter, we are onely beholding to him, And shall we deny this Lord that hath bought us? Shall we most spightfully and maliciously fight on Satans side against him with all our might, and that against knowledg and conscience? I wish that you would a little think of it

Neither object that ye are so accustomed to Swearing that you cannot leave it; for this defence is worse than the offence. As take an instance: Shall a thief or murtherer at the Bar alledge for his defence, that it hath been his use and custome of a long time, to rob and kill, and therefore he must continue it? Or if he do, will not the Judge so much the rather send him to the Gallows? And so much the rather, for that of all other sins this sin of Swearing is the most inexcusable. First, Because it is a sin from which of all other sins we have most power of abstinence: For were you forced to pay three shillings four pence for every Oath you swear, (as the Law enjoyns;) or if you were sure to have your tongue cut out, which is too light a punishment for this sin, damnation being the due penalty thereof, as the Apostle sets it down, Iam. 5.12. you both could and would leave it. Secondly, Because it is a sin to which of all other sins we have the fewest temptations; for all thou canst expect by it, is, the suspicion of a common Lyar, by being a common Swearer; or that thou shalt vex othe [...]s, and they shall hate thee: for it bringeth not so much as any appearance of good unto us to induce us: For whereas other sins have their several baits to allure us; some the bait of profit, some of honour, some of pleasure; this sin is destitute of them all, and onely bringeth much loss here, namely, of Credit and a good Conscience; and the loss of Gods Favour, and the Kingdome of Heaven hereafter, which [...] of more value than ten thousand Worlds; which shews, that thou lo [...]lice [Page] to, and contempt of God, which is most fearfull, and (as a man would think) should make it unpardonable: I am sure the Psalmist hath a terrible word for all such, if they would take notice of it: Let them be confounded that transgress without a cause, Psal. 25.3. Wherefore no longer continue it, but repent of it, and forsake it, lest the Lord should deal by you as he hath threatned, Deut. 28.58, 59. That if we do not fear and dread his glorious and fearfull Name, the Lord our God, he will make our plagues wonderfull, and of long continuance, and the plagues of our posterity. Besides, how frequently doest thou pollute and prophane Gods Name, and thy Saviours? The Jews grievously sinned in crucifying the Lord of Life but once, and that of ignorance; but the times are innumerable that thou doest it, every day in the year, every hour in the day, although thy Conscience and the Holy Spirit of Grace hath checkt thee for it a thousand and a thousand times. Doest thou expect to have Christ thy Redeemer and Advocate, when thy Conscience tells thee that thou hast seldome remembred Him but to blaspheme Him? and more often named Him in thy Oaths and Curses, than in thy Prayers?

True, thou takest so little notice of the number of thy Oaths and Curses, that thou wilt not acknowledge thou didst Swear or Curse at all▪ Yea, though thou beest taken in the manner, and told of it, thou wilt not believe it: But all that are present can witness the same, and Satan also; as also the searcher of hearts, who himself will one day be a swift witness against swearers, Mal. 3.5. For of all other sinners, the Lord will not hold him guiltless that taketh his Name in vain, as the third Commandement tells you, Exod. 20.7.

But wo is me, it fares with common Swearers as with persons desperately diseased, whose excrements and filth comes from them at unawares▪ For as by much labour the hand is so hardened that it hath no sense of labour; so their much swearing causeth such a brawny skin of senslesness to overspread the heart, memory and conscience, that the Swearer sweareth unwittingly; and having sworn, hath no remembrance of his Oath, much less repentance for his sin.

Wherefore I beseech you by the mercies of God (who hath removed so many evils, and conferred so many good things upon you, that they are beyond thought or imagination) to leave it; especially after this warning, which in case you do not, will be a sore witness, and rise up in judgement against you another day.

Or if you regard not your self, nor your own souls good; yet for the Nations good, leave your Swearing and Banning: For the Lord hath a great controversie with the Inhabitants of the Land, because of swearing, Hos. 4 1, 2. Yea, because of Oaths the whole Land (even the three Nations) now mourneth, as you may see, Ier. 23.10.

But thou (who art a little civilized) wilt alledge, That if [...]hou doest swear, it is but Faith and Troth, by our L [...]y, the Light, or the [...]

[Page] Answer: True, blind sensualists, (that have no other guide but the flesh,) may deem or dream it a mite, a moate, a matter of nothing. But hadst thou the least knowledg of the Law of God, or s [...]ill in Scripture; thou wouldest know, that God expresly forbids it, and that upon pain of damnation, Iames 12▪5. And that Christ commands us not to swear at all, in our ordinary communication: saying, That whatsoever is more than Yea Yea, Nay Nay, cometh of evil, Matth. 5.34, 35, 36, 37.

If the matter be light and vain, we must not swear at all; if so weighty, that we may lawfully swear, as before a Magistrate, being called to it, then we must onely use the glorious Name of our God in a holy and religious manner, as you may see, Deut. 6.13. Isa. 45.23. & 65.16. Iosh. 23.7. Exod. 23.13. Ier. 5.7. And the reasons of it are weighty, if we look into them; for in swearing by Faith, Our Lady, The Light, or any other creature, you ascribe that unto the said creature, which is onely proper to God, namely to know your heart, and to be a discerner of secret things; Why else should you call that Creature as a witness unto your conscience, that you speak the truth and lye not, which onely belongeth to God? And therefore the Lord calls it a forsaking of him; as mark well what he saith, Ier. 5.7. How shall I spare thee for this? thy children have forsaken me, and sworn by them that are no gods? And do you make it a small matter to forsake God, and make a God of the creature? Will you believe the Prophet Amos? If you will, he saith, (speaking of them that swore by the sin of Samaria,) That they shall fall, and never rise again, Amos 8.14 A terrible place to vain Swearers.

Yea, in swearing by any Creature whatsoever, we do invocate that Creature, and ascribe to it divine worship; a lawfull Oath being a kind of Invocation, and a part of Gods worship: Yea, whatsoever we swear by, that we invocate both as our witness, surety and Judg, Heb. 6.16. and by consqeuence deifie it, by ascribing and communicating unto it Gods incommunicable Attributes, as his Omnipresence, and Omnisciency of being every where present, and knowing the secret thoughts and intentions of the heart: and likewise an Omnipotency, as being Almighty in Patronizing, Protecting, Defending and Rewarding us for speaking the truth, or punishing us if we speak falsly: all which are so peculiar to God, as that they can no way be communicated or ascribed to another. So that in swearing by any of these things, thou committest an high degree of gross Idolatry, thou spoilest and robbest God of his glory (the most impious kind of these) and in a manner dethronest Him, and placest an Idol in his room.

Neither are we to joyn any other with God in our Oaths, for in so doing we make base Idols, and filthy Creatures, Corrivals in honour, and Competitors in the Throne of Justice with the Lord, who is the Creator of Heaven and earth, and the supream Judg and solo Monarch of all the world.

[...] [Page] Lord and by Malcham, which Malcham was their King, or as some think their Idol, Zeph. 1.4, 5.

But as if swearing alone would not press thee deep enough into Hell▪ thou addest Cursing to it, a sin of an higher nature, which n [...]ne use frequently, but such as are desperately wicked▪ it being their peculiar brand in Scripture; as how doth the Holy Ghost stigma [...]ize such an one? His mouth is full of Cursing, Psal. 10.7. & Rom. 3.14. or he loveth Cursing, Psal. 109.17. And indeed, whom can you observe to love this sins, or to have their mouthes [...]ull of Cursing? But Ruffians and sons of Belial, such as have shaken out of their hearts the fear of God, the shame of men, the love of Heaven, the dread of Hell, not once caring what is thought or spoken of them here, or what becomes of them hereafter; yea, observe them well, and you will find, that they are mockers of all, that match not under the pay of the Devil. Besides, it is the very depth of sin, roaring and drinking is the horse-way to Hell; whoring and cheating the foot-way; but Swearing and Cursing follows Korah Dathan and Ab [...]ram. And certainly if the infernal Tophet be not for these men, it can challenge no guests.

Again, Why dost thou curse thine enemy? (if he be so) but because thou canst not be suffered to kill him. For in heart, and God account, thou art a murtherer, in wishing him the pox, plague, or that he were hanged, or damned. Nor will it be any rare thing at the day of judgment, for Cursers to be indicted of murther. For like Shimei and Goliah to David, thou wouldst kill him if thou durst; thou doest kill him so far as thou canst. I would be loath to trust his hands that bans me with his tongue. Had David been at the mercy of either Shimei or Goliah, and not too strong for them, he had then breathed his last.

Such as would know how witless, graceless, and shameless, even the best are that use to curse; (for I pass over such as call for a Curse on themselves, saying, God damn me, confound me, The Devil take me, and the like; which would make a rational man tremble to name; because I were as good knock at a dead mans grave, as speak to them: let them read my larger piece, entituled, A hopefull way to Cure that horrid sin of swearing, page 8, &c. In the mean time take notice what will be the issue? The causeless curse shall not [...] where the Curser meant it, Prov. 26 2. yea, though thou cursest [...] God will bless, Psal. 109.28. but thy Curses shall be sure to [...] back into thine own brest, Psal. 7.14, 15, 16. Prov. 14.30. Cursing mouthes are like ill made Peeces, which while men discharge [...] others, reco [...]l i [...] splinters on their own faces. Their words and [...] be but whirlewinds, which being breathed forth return again to the same place. As hear how the Holy Ghost delivers it, Psal. 109 [...] he loved cursing, so shall it come unto him; and as he loved not blessing, so shall it be far from him. As he cloathed himself [...] cursing like a garment, so shall it [...] into his bowels like water, and [...][Page] [...] into his [...] be unto him as a garment to cover him, and for a [...]rdle wherewith he shall alwayes be girded, verse 17, 18, 19. Hear this all [...] whose tongues run so fast on the Devils errand; you loved Cursing, you shall have it, both upon you, about you, and in you, and that everlastingly, if you persevere and go on; for Christ himself at the last day, even he which came to save the world, shall say unto all such, Depart from me ye cursed into everlasting fire, prepared for the Devil and his Angels, Matth. 25.41. where they shall do nothing but curse for evermore. And indeed, who shall go to Hell, if Cursers should be left out. Wherefore let all those learn to bless, that look to be heirs of the blessing.

Consider what hath been said, and the Lord give you understanding in all things.

II. To all that in the midst of such plentifull means of light and grace, are ignorant of these three main points, which every one must of necessity know, or he cannot be saved. viz.

How man was at first Created.

How he is now Corrupted.

How he may be again Restored.

Without knowledg the soul cannot be good, Prov. 19.2.

This is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil, John 3.19.

If our Gospel be hid, it is hid to them that are lost: whom the God of this world hath blinded, &c. 2 Cor. 4.3, 4.

Pour out thy [...]ury upon the Heathen that know thee not; and upon the Fa [...]lies that call not on thy Name, Jer. 10.25. Psal. 79.6.

It is a people of no understanding: therefore he that made them shall not have mercy on them, and he that formed them, will shew them no favour, Isa. 27.11.

My people are destroyed for lack of knowledg: because thou hast rejected knowledg, I will also reject thee, Hos. 4.6.

The Lord Iesus shall be revealed from Heaven with his mighty Angels in flaming fire, taking vengeance on them which know not God, 2 Thes. 1.7, 8.

Take special notice of these Predictions and Testimonies, touching ignorant person [...] for they are a notable proof of the very small number of those that shall be saved (set down Mat. 7.13, 14. and 20.16. 1 Iohn 5.19. Rev. 20.8 [...]. 13.15, 16, 17. Isa. 10.22. Rom. 9.27.) For consident I am, out of sufficient experience, that nineteen of twenty, all the Land over, are ignorant of the very first principles of Christianity. Of which more in a [...], [...]tituled, A short and sure way, to grace and salvation.

§

London, Printed by D. M. to be sold by Henry Crips in Popes-head-alley, by [...]

The Blemish of Government, the Shame of Religion, the Disgrace of Mankinde; or, a Charge drawn up against Drunkards, and presented to his Highness the Lord PROTECTOR, in the name of all the Sober Partie in the three Nations. Humbly craving, that they may be kept alone by themselves from infecting others; compelled to work and earn what they consume: And that none may be suffered to sell Drink, who shall either Swear, or be Drunk themselves, or suffer Others within their Walls.

[Page]

By R. Younge of Roxwell in Essex.

1. BRANCH of the Charge.

THat as the Basiliske is chief of Serpents: so of sinners the Drunkard is chief. That Drunkennesse is of sins the Queen: as the Gowt is of diseases: even the root of all evill, the rot of all good. A sin which turns a man wholly into sin. That all sins, all beast-like, all serpentine qualities meet in a Drunkard, as rivers in the sea: and that it were far better be a Toad, or a Serpent, then a Drunkard. That the Drunkard is like Ahab, who sold himself to work wickednesse. That he wholly dedicates, resignes, surrenders, and gives himself up to serve sin and Satan. That his onely imploiment is to drink, drab, quarrel, swear, curse, scoffe, slander and seducet as if to sin were his trade, and he could do nothing else; like the Divel, who was a sinner from the beginning, a sinner to the end. That these sons of Belial, are all for the belly: for to drink God out of their hearts, health out of their bodies, wit out of their heads, strength out of their joints, all the money out of their purses, all the drink out of the Brewers barrels, wife and children out of doors, the house out at windowes, the Land out of quiet, plentie out of the Nation, is all their businesse. In which their swinish swilling, they resemble so many frogs in a puddle, or water-snakes in a pond: for their whole exercise, yea, religion, is to drink; they even drown themselves on the d [...]e [...]nd. That they drink more spirits in one night, then their flesh and brains be worth. That more is thrown out of one swines nose, and mouth, and guts, then would maintein five sufficient families.

2. Br. That it is not to be imagined what all the Drunkards in one shire or County do devour, & worse then throw away in one yeare: when it hath been known (if we may give credit to Authors, and the oaths of others) that two and thirtie in one cluster have made themselves drunk; that six and thirty have drank themselves dead in the place with carowsing of healths; that at one supper, one and fourtie have killed themselves, with striving for the conquest: that two have drank each of them a peck at a draught: that four men have drank four gallons of wine at a sitting: that one man hath drank two gallons of wine; and two more, three gallons of wine a piece at a time: that one Drunkard in a few hours, drank four gallons of wine: that four ancient men [...] [Page] all, three hundred cups of wine amongst four men: and lastly that three women came into a Tavern in Fleetstreet (when I was a boy take it upon Claptons Oath and credit, who drew the Wine) and drank fourtie nine quarts of Sack; two of them sixteen a piece, and the third to get the victorie, seventeen quarts of Sack. Which being so, what may the many millions of these ding-thristy dearth-makers co [...]sume in a year in all the three Nations.

Nor need it seem incredible, that common drunkards should drink thus: for they can disgorge themselves at pleasure, by onely putting their finger to their throat. And they will vomit, as if they were so many live Whales spuing up the Ocean; which done, they can drink afresh.

Or if not so, yet custome hath made it to passe through them, as through a tunnel, or streiner; whereby it comes out again as sheer wine as it went in, as hath been observed.

Nor hath the richest Sherrie, or old Canarie any more operation with them, then a cup of six hath with me. And no marvel! for if physick be taken too oft, it will not work like physick: but nature entertains it as a friend, not as a Physitian: yea poison by a familiar use becomes natural food. As Aristotle (in an example of a Maid, who used to pick spiders off the walls and eat them,) makes plain.

3. Br. That as Drunkards have lost the prerogative of their creation, and are changed (with Nebuchadnezar, Dan. 4.16.) from men into beasts, so they turn the sanctuarie of life into the shambles of death: yea thousands (when they have made up the measure of their wickednesse) are taken away in God's just wrath in their drink; (as it were with the weapon in their bellies) it faring with them as it did with that Pope, whom the Divel is said to have slain in the very instant of his Adulterie, and carrie him quick to hell; being suddenly struck with death, as if the execution were no lesse intended to the soul, then to the bodie.

That by the Law of God in both Testaments; He that will not labour, should not eat. Gen. 3.19. Prov. 20.4. 2 Thes. 3.10. because he robs the Commonwealth of that which is altogether as profitable as land, or treasure. But Drunkards are not onely lazie get-nothings, but they are also riotous spendalls; and yet these drunken drones, these gut-mongers, these Quagmirists, like vagrants and vermine, do nothing all their life-long that may tend to any good, as is storied of Margites, and yet devour more of the fat of the Land, then would plentifully maintein those millions of poor in the Nation, that are ready to famish. A thing not fit to be suffered in any Christian Commonwealth; yea far fitter they were stoned to death, as by the Law of God they ought, Deut. 21.20, 21. since this might bring them to repentance; whereas now they spend their daies in mirth: and suddenly they go down into hell, Iob 21.13. Drunkards being those swine, whom the legion carries headlong into the Sea, or pit of perdition.

4. Br. That every hour seems a day, and every day a month to a drunkard, that is not spent in a Tap-house; yea, they seem to have nailed their ears to the door of some Taverne, or Tap-hous, and to have agreed with Satan, Master▪ it is good being here. That where ever the Drunkards house is, his dwelling is at the A [...]e-house, except all his money be spent, and then if his wife will fetch him home with a lanthorne, and his men with a barrow, he comes with [...]

[Page]That the pot is no sooner from their lips, but they are melancholy, and their hearts as heavie, as if a milstone lay upon it. Or rather they are vexed like Saul with an evil-spirit, which nothing will drive away but drink and Tobacco. They so wound their consciences with all kinde of prodigious wickednesse, and so exceedingly provoke God, that they are rackt in conscience, and tortured with the very flashes of hell-fire. That they drink to the end onely, that they may forget God, his threats and judgments; that they may drown conscience, and put off all thoughts of death, & hell; and to hearten and harden themselves against all the messages of God, and threats of the Law: which is no other in mitigating the pangs of conscience, then as a saddle of gold to a galled-horse, or a draught of poison to quench a man's thirst. That if they might have their wills, none should refuse to be drunk unpunished, or be drunk unrewarded at the common charge. As how will they boast what they drank, and how many they conquer'd at such a meeting, making it their onely glory. That the utmost of a Drunkards honestie is good-fellowship: that temperance and sobrietie with them is nothing but humour and singularitie; and that they drink not for strength, or need, but for lust and pride; to shew how full of Satan they are, and how near to swine.

That though these swinish swill-bouls make their gullet their god, and sacrifice more to their god-bellie, then those Babylonians did to their god Bell, Bell & the Dragon, ver. 3. yet they will say, yea swear, that they drink not for love of drink; though they love it above health, wealth, credit, childe, wief, life, heaven, salvation, all. They no more care for wine, then Esau did for his pottage, for which he sold his birth-right, Isa. 56.12.

5. Br. That Drunkards are the Divels captives, at his command, and ready to do his will; and that he rules over, and workes in them his pleasure, 2 Tim. 2.26. Eph. 2.2. that he enters into them, and puts it into their hearts what he will have them to do, Iohn 13.2. Acts 5.3. 1 Chron. 21.1. opens their mouths, speaks in and by them, Gen. 3.1, to 6. stretcheth out their hands, and they act as he will have them, Acts 12, 1, 2. Rev. 2.10. he being their father, Gen. 3.15. Iohn 8.44. their king, Iohn 12.31. & 14.30. and their god, 2 Cor 4.4. Eph. 2.2. And which is worst of all, that drunkennesse not onely dulls and dams up the head and spirits with mud, but it beastiates the heart, and (being worse then the sting of an Aspe) poisoneth the very soul and reason of a man, whereby the faculties and organs of repentance and resolution are so corrupted and captivated, that it makes men utterly uncapable of returning, unlesse God should work a greater miracle upon them, then was the creating of the whole world. Whence Austin compares it to the very pit of hell, out of which (when a man is once [...]allen into) there is no hope of redemption.

That Drunkennesse is like some desperate plague, which knowes no cure. As what saies Basil, Shall we speak to drunkards? we had as good speak to livelesse-stones, or sencelesse plants, or witlesse beasts, as to them; for they no more believe the threats of Gods Word, then if some Imposter had spoken them. They will fear nothing, till they be in hell-fire; resembling the Sodomites, who would take no warning, though they were all struck blinde; but persisted in their course, untill they felt fire and brimstone about their ears▪ [...]

[Page]That there is no washing these Blackmores white, no charming these deafe Adders; blind men never blush, fools are never troubled in conscience, neither are beasts ever ashamed of their deeds.

That a man shall never hear of an habituated, in [...]atuated, incorrigible, cauterized Drunkard, that is reclaimed with age.

6. Br. That as at first, and before custome in sin hath hardened these Drunkards, they suffer themselves to be transformed from men into swine; as Elpe [...]or was transformed by Circos into a hogge; so by degrees they are of swine transformed again into Divels, as Cadmus and his wife were into serpents, as palpably appears by their tempting to sin, and drawing to perdition.

That these Agents for the Divel, Drunkards, practise nothing but the Art of debauching men; that to turne others into beasts, they will make themselves divels, wherein they have a notable dexteritie, as it is admirable how they will winde men in, and draw men on by drinking first a health to such a man, then to such a woman my mistris, then to every ones mistris; then to some, Lord or Ladie; their master, their magistrate, their Captain, Commander, &c. and never cease, until their brains, their wits, their tongues, their cies, their feet, their sences & all their members fail them: that they will drink until they vomit up their shame again, like a filthie dog, or lie wallowing in their beastlinesse like a bruitish swine. That they think nothing too much either to do or spend, that they may make a sober man a drunkard, or to drink another drunkard under the table; which is to brag how far they are become the divels children: that in case they can make a sober and religious man exceed his bounds, they will sing and rejoice as in the division of a spoil; and boast that they have drenched sobrietie, and blinded the light; and ever after be a snuffing of this taper, Psal. 13.4. But what a barharous, gracelesse, and unchristian-like practice is this, to make it their glory, pastime and delight, to see God dishonored, his Spirit grieved, his Name blasphemed, his creatures abused, themselves and their friends souls damned. Doubtlesse such men have climbed the highest step of the ladder of wickednesse; as thinking their own sins will not presse them deep enough into hell, except they load themselvs with other mens; which is Divel-like indeed! whose aime it hath ever been, seeing he must of necessitie be wretched, not to be wretched alone.

That as they make these healths serve as a pulley, or shooing-horn to draw men on to drinke more, then else they would or should do: so a health being once begun, they will be sure that every one present shall pledge the same, in the same manner and measure, be they thirstie, or not thirstie, willing, or not willing, able, or unable: be it against their stomachs, healths, natures, judgments, hearts and consciences, which do utterly abhor, and secretly condemne the same. That in case a man will not for company, griev [...]usly sin against God, wrong his own bodie, destroy his soul, and wilfully leap into hell-fire with them; they will hate him worse then the hangman: and will sooner adventure their blood in the field, upon refusing, or crossing their healths, then in the cause and quarrel of their Countrie.

7. Br. How they are so pernicious, that to damne their own souls is the least part of their mischief; and that they draw vengeance upon thousands, by seducing some, and giving ill example to others. That one Drunkard ma [...] [...] [Page] a multitude; being like the Bramble, Iudg. 9.15. which first set it self on fire, and then fired all the Wood. Or like a malicious man, sick of the plague, that runs into the throng to disperse his infection; whose mischief out weigh's all penaltie. And this shews, that they not onely partake of the Divels nature, but that they are very divels in the likenesse of men: and that the very wickednesse of one that feareth God, is far better then the good intreaty of a Drunkard.

That which sweet words they will tole men on to destruction, as we tole beasts with sodder to the slaughter-house; And that to take away all suspition, they will so molsifie the stiffnesse of a man's prejudice, so temper and fit him to their own mould, that once to suspect them; requires the spirit of discerning. And that withall they so confirme the profession of their love with oaths, protestations and promises, that you would think Ionathan's love to David nothing to it. That these pernicious seducers, divels in the shape of men, have learned to handle a man so sweetly, that one would think it a pleasure to bee seduced.

But little do they think! how they advance their own damnations: when the blood of so many souls as they have drawn away, will be required at their hands. For know this thou tempter, that thou doest not more increase other mens wickednesse on earth, (whether by perswasion, or provocation, or example) then their wickedness shall increase they damuation in hell, Luk. 16. 27.28. Non fratres dilexit, sed seipsum respexit. And this let me say to the horror of their consciences, that make merchandise of souls; that it is a question when such an one coms to hell, whether Iudas himself would change torments with him.

8. Br. That the Drunkard is so pleasing murtherer, that he tickles a man to death, and makes him (like Solomons sool) die laughing. Whence it is, that many who hate their other enemies (yea, and their friends too) imbrace this enemy, because he kisseth when he betraieth. And indeed what fence [...] for a pistol charged with the bullet of friendship. Hence it is also, that thousands have confest at the Gallowes, I had never come to this but for such and such a Drunkard. For commonly the Drunkards progresse is, from luxiory to beggerie, from beggerie to thieverie, from the Taverne to Tyborne, from the Ale-house to the Gallows. Briefly; That these Bawds and Panders of vice breath nothing but infection, and studie nothing but their own, and other mens destruction. That the Drunkard is like Iulian, who never did a man a good turn, but it was to damne his soul. That his proffers are like the [...]owlers shrape, when he casts meat to birds, which is not out of pitie to relieve, but out of treacherie to insnare them. Or like traps we set for vermine, seeming charitable, when they intend to kill, Ier. 5.26. And thou maist answer these cursed tempters, who delight in the murther of souls, as the woman of Endor did Saul, 1 Sam. 28. Wherefore seekst thou to take me in a snare, to cause me to die, Vers. 9.

That he is another Absalom, who made a feast for Amnon whom he meant to kill. And there is no subtlety like that which deceives a man, and hath thanks for the labour. For as our Saviour saith, Blessed is the man that is not offended at their scoffs, Mat. 11.6. So blessed is the man that is not taken [...] [Page] with their wiles. For herein alone consists the difference, He whom the Lord loves, shall be delivered from their meretricious allurements. Eccles. 7.26. And he whom the Lord abhors, shall [...]all into their snares, Prov. 22.14.

9. Br. That Tave [...]ns and Tap-houses are the drinking schools where they learne this their skill, and are trained up in this trade of t [...]mpting. For Satan does not work them to this heighth of impietie all at once, but by degrees: When custome of sin hath deaded all remorse for sin; as it is admirable how the soul that takes delight in [...]ewdnesse, is gained upon by custome. They grow up in sin, as worldlings grow in wealth and honour. They waxe worse and worse, saies the Apostle, 2 Tim. 3.13. they go first over shoo's, then over boots, then over shoulders; and at length over head and ears in sin, as some do in debt. Now these Tap-houses are their meeting-places, where they hear the Divels lectures read; the shops and markets where Satan drives his trade; the schools where they take their degrees: these are the Guild-halls where all sorts of sinners gather together, as the humours do into the stomach before an Ague fit, and where is projected all the wickednesse that breaks sorth in the Nation, as our reverend Iudges do finde in their several Circuits.

That these Taverns and Ale-houses (or rather hell-houses) are the [...]ountains and well-heads from whence spring all our miseries and mischiefs: these are the Nurseries af all riot, excesse and idlenesse, making our Land another Sodom, and furnishing yearly our Iayls and Gallowses. Here they sit all day in troops, doing that in earnest which we have seen boies do in sport; stand on their heads, and shake their heels against heaven; where, even to hear how the Name of the Lord Iesus is pearced, and God's Name blasphemed, would make a dumbe-man speak, a dead-man almost to quake.

10. Br. That it were endless to repea [...] their vain babling, scurrilous jesting, wicked talking, impious swearing and cursing: that when the drink hath once bit them, and set their tongues at libertie, their hearts come up as easily as some of their drink; yea, their limitlesse tongues do then clatter like so many windows loose in the winde, and you may assoon perswade a stone to speak, as them to be silent; it faring with their clappers as with a sick-mans pulse, which alwaies beats, but ever out of order. That one Drunkard hath tongue enough for twentie men; for let but three of them be in a room, they will make a noise; as if all the thirtie bells in Antwerpe stee [...]le were rung at once: or do but passe by the door, you would think your self in the Land of Parrats. That it is the propertie of a drunkard to disgorge his bosome with his stomach, to emptie his minde with his maw: His tongue resembles Bacchus his Liber pater, and goes like the sayle of a Winde-mill: For as a great gale of winde whirleth the sayls about, so abundance of drink whirleth his tongue about, and keeps it in continual motion. Now he rayls, now he scoffs now he lies, now he slanders, now he seduces, talks bawdy, swears, bans, soams, and cannot be quiet, till his tongue be wormed. So that from the beginning to the end, he belcheth forth nothing, but what is as far from truth, pietie, reason, modestie ▪ as that the Moon came down from heaven to visit Mahomet: As oh! the beastlinesse which burns in their unchaste and impure mindes, that smokes out at their polluted mouthes! A man would think, that even the Divel himself should blush, to hear his childe so talk. How doth [...] [Page] his mouth run over with falshoods against both Magistrates, Ministers, and Christians: what speaks he lesse then whoredoms, adulteries, incests at every word; yea, hear two or three of them talke, you would change the Lycaonians language, and say, Divels are come up in the likenesse of Men.

11. Br. That at these places men learn to contemne Authority, as boies grown tall and stubborn, contemne the rod: Here it is that they utter swelling and proud words against such as are in Dignitie, as Saint Peter, and Saint Iude have it. They set their mouthes against heaven, and their tongues walk through the earth, Psal. 73.9. So that many a good Minister and Christian may say with holy David, I became a song of the drunkards, Psal 69.12. And in case any of them have wit, here they will shew it in scoffing at Religion, and flowting at holinesse. From whence it is, that we have so many Atheists, and so sew Christians amongst us (notwithstanding our so much means of grace); and that the Magistracie & Ministrie are so wofully contemned by all sorts of people.

That these tippling Tap-houses are the common Quagmires of all filthinesse, where too many drawing their patrimonies through their throats, exhaust and lavish ont their substance, and lay plots and devices how to get more. For hence they fall, either to open courses of violence, or secret mischief, till at last the Iayle prepares them for the Gibbet; for lightly they sing through a red Lattise, before they crie through a Grate.

12 Br. I speak not of all, I know the calling to be good, and that there are good of that calling, (and these will thank me, because what I have said, makes for their honour and profit too) but sure I am, too many of these drinking-houses are the very dens and shops, yea the thrones of Satan; very sinks of sin, which like so many Common-shores, refuse not to welcome and incourage any, in the most loathsome pollutions they are able to invent, and put in practice. As did you but hear, and see, and smell, and know what is done in these Taverns and Ale-houses, you would wonder that the earth could bear the howses, or the Sun indure to look upon them. That least they should not in all this do homage enough to Satan, they not seldom drink their healths upon their knees, as the Heathen Witches and Sorcerers (of whom these have learned it) used to do, when they offered drink-offerings to Beelzebub the prince of Divels, and other their Devil-gods.

That these godlesse Ale-drapers, and other sellers of drink, in entertaining into their houses, and complying with those traiters against God, and in suffering so much impietie to rest within their walls, do make themselves guiltie of all, by suffering the same; and that a fearful curse hangs over their heads, so long as they remain such. For if one sin of thest, or perjurie is enough to rot the rafters, to grinde the stones, to level the walls and roof of any house with the ground; as it is Zech. 5.4. What are the oathes, the lies, the thefts, the whoredoms, the murthers, the damnable drunkennesse, the numberlesse, and namelesse abominations that are committed there. For these Ale-house keepers are accessarie to the drunkards sin, and have a fearful account to give for their tollerating such, since they might, and ought to redresse it: so that their gain is most unjust, and all they have is by the sins of the people; as Diogenes said of the strumpet Phrine.

13 Br. That of all seducing drunkards these Drink-sellers are the chief; their whole [Page] life being nought else but a vicissitude of devouring and venting, and their whole studie how to toule in customers, and then egg them on to drink; for as if drinking and tempting were their trade: they are alwaies guzling within doors, or else tempting at the door, where they spend their vacant hours, watching for a companion, as a spider would watch for a poor flie; or as the whorish woman in the Proverbs laid wait for the young novice, untill with her great craft, and fla [...]tering lips, she had caused him to yeeld, Prov. 7.6, to 24. Though when he sees a drunkard, if hee but hold up his finger, the other follows him into his burrough, just like a fool to the stocks, and as an Oxe to the slaughter-house, having no power to withstand the temptation. So in hee goes, and there continues as one bewitch'd, or conjur'd with a spell; out of which hee returns not, untill he hath emptied his purse of money, and his head of reason: while in the mean time his poor wise, children and servants want bread.

That did sellers of drink aime at the glory of God, & good of others, as they ought, 1 Cor. 10.31. the [...]e would not bee an hundreth part of the drunkards, beggars, brawls, and famished-families there are: whereas now thousands do in sheer drink, spend all the cloathes on their beds and backs. As be they poor labouring men, that must dearly earne it before they have it, these Al [...]-house keepers, these vice-breeders, these soul-murtherers will make them drink away as much in a day, as they can get in a week; spend twelve pence, sooner then earne two-pence, as S. Ambrose observs.

That thousands of these Labouring men may be found in the very Suburbs of this Citie, that drink the very blood of their wives and children, who are near famished, to satisfie the drunkards throat, or gut, wherein they are worse then Insidels, or Cannibals, 1 Tim. 5.8. who again are justly met withall: For as if God would pay them in their own coyn, how eft shall yee see verm [...]ne sucking the drunkards blood, as fast as he the others.

14. Br. That these Drnnkards & Ale-drapers are alwaies laying their heads together, plotting and consul [...]ing how to charme and tame their poor wives (for the Drunkard and his wife agree like the harpe and the harrow) which if maids did but hear, they would rather make choise of an Ape-carrier, or a Iakes-farmers-servant, then of one who will be drawn to the Ale house. For let them take this for a rule, he that is a tame Divel abroad, will bee a roaring Divel at home; and hee that hath begun to be a Drunkard, will ever be a Drunkard. True, they will promise a maid fair, and binde themselves by an hundred oaths and protestations; and shee (when love hath blinded and besotted her) will believe them; yea, promise her self the victorie, not doubting but she shall reclaim him from his evil company; but not one of a thousand, scarce one of ten thousand that ever findes it so, but the contrary. For let Drunkards promise, yea and purpose what they will; experience shews, that they mend as sowre Ale does in Summer; or as a dead hedge, which the longer it stands is the rottener. And how should it be other, when they cannot go the length of a street, but they must pass [...] by, perhaps an hundred Alehouses, where they shall be called in. And all the while they are in the drinking school, they are bound by their law of good fellowship to be powring in at their mouths, or whiffing out at their noses: one serving as a shooinghorn [Page] to the other; which makes them like ratsban'd Rats, drink and vent, vent and drink, Sellengers round, and the same again. Oh that a maids sorewit were but so good as her after-wit! then the drunkard should never bave wise more to make a slave of, nor wives such cause to curse Ale-house keepers, as now they have. And indeed if I may speak my thoughts, or what reason propounds to me; drunkards, are such children and fools (to what governors of families ought to be) that a rod is f [...]ter for them then a wife. But of this by the way onely, that maids may not so miserably cast away themselves: for they had better bee buried alive, then so married, as most poor men's wives can inform them.

15. Br. That to speak to these Demeoriuses, that get their wealth by drinking; yea, by helping to consume their drink, & that live onely by sin, and the sins of the people, were to speed as Paul did at Ephesus, after some one of them had told the rest of their occupation. Yea to expect amendment from such, in a manner were to expect amendment from a Witch, who hath already given her soul to the Divel. That to what hath been spoken of drunkards and drink-sellers, in the particular cases of drinking and tempting, might be added seventie times seven more of the like abominations. For the drunkard is like some putrid grave, the deeper you digg, the fuller you shall finde him both of stench and horrour: Or like Hercules's monster, wherein were fresh heads still arising one after the cntting off of another. But there needs no more then this taste, to make any wise man (or any that love their own souls) to detest and beware these Bawds and Pandors of vice, that breath nothing but infection, and studie nothing but their own, and other mens destruction. These Bro [...]ers of villany, whose very acquaintance is destruction: as how can they be other then dangerously infectious▪ and desperately wicked? whose very mercies are crueltie.

16. Br. That I have unmasked their faces, is to insatuate their purpose: that I have inveighed and declaimed against drunkennesse, is to keep men sober; For vices true picture, makes us vice detest.

O that I had dehortation answerable to my detestation of it! Only here is a discovery how drunkards tempt: if you will see directions how to avoid their temptations, read my Sovereign Antidote against the contagion of evil company. Onely take notice for the present, that the best way to avoid evill, is to shun the occasions: Do not onely shun drunkennesse, but the means to come to it: and to avoid hurt, keep thy self out of shot; come not in drunken company, nor to drinking places: As for their love and friendship, consider but whose Factors they are, and thou wilt surely hate them. Consider what I say, and the Lord give you understanding in all things.

POSTSCRIPT.

COnsidering the premises, if there were any love of God, any hatred of sin, any zeal, any courage, any conscience of an Oath in most of our Iustices of the Peace, they would rather put down and purge out of their Parishes and Liberties, this viperous brood of vice-breeders, and soul-murtherers (I mean Ale-house keepers) then increase them as they do, when any Common Drunkard, Cheat, or Witch may procure a Licence to sell drink, if they will [Page] but bribe some one of their Clerks. But if it be left to them (if his Highness himself do not by some other way redresse it, as blessed be God he hath already begun the work in some Counties) I look never to see it mended, untill Christ comes in the clouds.

Onely it is much to be feared, that as we turn the sanctuary of life into the shambles of death: so God may send a famine after such a satietie, and pestilence after famine. Or rather that our Land, which hath been so long sick of this disease, and so often surfeted of this sin, should spue us all out, who are the Inhabitants.

Or in case God be pleased to dispence with the Nation, the wickednesse that is done by these drunkards and drink-sellers, shall be reckoned, unto those that are the permitters, for their own. For Governors make themselves guiltie of those sins they may redresse and will not. But I know to whom I speak, and my hopes are depending.

In the mean time, it is sad to consider, how many Drunkards will hear this Charge, for one that will applie it to himself. For confident I am that fifteen of twenty, all this Citie over, are Drunkards; yea, seducing Drunkards, in the dialect of Sc [...]ipture, and by the Law of God, which extends even to the heart and affections, Mat. 5.21, 22, 28. Perhaps by the Laws of the Land, a man is not taken for drunk, except his cies stare, his tongue stutter, and his leggs staggers; but by God's Law he is one that goes often to the drink, or that tarrieth long at it, Prov. 23.30, 31. He that will be drawn to the Tavern or Alehouse by every idle soliciter, and there be deteined to drink, when he hath neither need of it, or minde to it; to the spending of his money, wasting of his pretious time, neglect of his calling, abusing of the creatures (which thousands want) discredit of the Gospel, the stumbling of weak ones, the incouraging of indifferent ones, the hardning of his associates, and all the truths enemies that know or hear of it. Briefly, he that drinks more for lust, or pride, or covetousnesse, or fear, or good fellowship, or to drive away time, or to still conscience, then for thirst, is a Drunkard in Solomon's esteem, Prov. 23.30, 31. Perhaps thou doest not think so, but can you produce that holy man of God, that will not deem him a drunkard, who can neither buy, nor sell, nor meet any friend or customer, but he must to go the Tavern, or Ale-house, perhaps six times in a day; and who constantly clubs it, first for his mornings draught, secondly at Exchange time, thirdly at night when shops are shut in; as is the common, but base custome of most Tradesmen; yea, and the Divel so blindes them, that they will plead a necessitie of it; and that it is for their profit.

Nor can it bee denied, but in cases of this nature, things are rather measured by the intention and affection of the doer, then of the issue, and event. And why should not a man bee deemed a drunkard for his immoderate and inordinate affection to drink, or drunken company? as well as another, an Adulterer, for the like affection to his neighbours wife, Mat. 5.21, 22, 28. Yet these men are in their own, and other mens esteem, not onely good and civil men, but good Ch [...]istians forsooth. Certainly the more light we have, the more blinde men are, or else this could not be; For I would gladly aske such, Are you Christian? in what part of the Word finde you a warrant for it? Where finde [...]ou, that this custome was ever used, by any one of the Saints [Page] in former ages? Well may you (with Agrippa) be almost Christian, but sure enough, you are not with Saint Paul, altogether such: and then what will become of you? For almost a son is a bastard, almost sweet is unsavorie, almost hot is lukewarm; and those that are lukewarm will God spue out of his mouth, Rev. 3.15, 16.

A Christian almost, is like a woman that dieth in travel, almost she brought forth a son; but that almost killed the mother, and the son too. If thou believ'st almost, thou shalt be saved almost; as we may say of a Thief that hath a pardon brought him whiles he is upon the gallows, he was almost saved, but he was hanged; and his paroon did him no good. To be almost a Christian, is to be like the foolish Virgins, that had Lamps, but without oyle in them; for which they were shut out of heaven, though they came to the very door, Matth. 25.10, 11, 12. Can the door which is but almost shut, keep out the Thief? Can the ship that is but almost tite, keep out the water? The souldier that does but almost fight is a coward. And therefore if thou lovest thy self, look to it, and that in time, least hereafter you most dolefully rue it: For know this, that you shall once given an account for every idle penie and hour you spend, and for every cup of drink you shall spoil, or waste; and for every one that is incouraged to do the like by you example. For which see Matth. 12.36. Luke 16.2. Rom. 14.12. 1 Pet. 4.5. Rev. 20.13. and 22.12.

That (by the blessing of God) our children, and childrens children may loath drunkennesse, and love sobrietie; let this bee fixed to some place convenient in everyhouse, for all to read. The Persians, Parthians, Spartans, and Lacedemonians did the like, and found it exceeding efficacious: And Anacharsis holds in the most effectual means to that end.

§

Imprimatur

EDMUND CALAMIE.

FINIS.

Offer of Help to Drowning-Men.

§

Imprimatur,

THO. GATAKER

§

SEeing, and fore-seeing the sad effects of men's crying down Books, Learning, the Ministery, Sanctification, &c. if this their deep, and divellish design do meet with no stop: and seeing we should specially prepare for defence, where Satan specially prepares for offence. Considering also [...]he numberlesse number of those that by professing themselves Protestants, discredit the Protestant Religion: Who because they have been Christened, as Simon Magus was, received the Sacrament of the Lord's Supper, like Iudas; and for company go to Church also as Dogs do, are called Christians, as we call the Heathen Images gods: yea, and (being blinded by the Prince of darknesse, 2 Cor. 4.4.) think to be saved by Christ, though they take up Arms against him; and are no more like Christians, then Michols Image of Goats hair was like David: Who make the world only their god, and pleasure or profit alone their Religion: Who are so gracelesse, that God is not in all their thoughts; except to blaspheme him, and to spend his daies in the Divel's service: Who being Christians in name, will scoffe at a Christian indeed: Who honour the dead Saints in a cold profession, while they worrey the living Saints in a cruel persecution: Who so hate Holiness, that they will hate a man for it; and say of good living, (as Festus of great Learning) It makes a man mad: whose hearts will rise at the [...]ight [Page] of a good man, as some stomachs will rise at the sight of sweet meats: Whose Religion is to oppose the power of Religion; and whose knowledge of the Truth, to know how to argue against the Truth: Who justifie the wicked, and condemne the [...]ust: who call Zeal, madness; and Religion, foolishness: Who love their sins so much above their souls, that they will not onely mock their Admonisher, scoff at the means to be saved, and make themselves merry with their own damnations; but even hate one to the death, for shewing them the way to eternal life: who will condemne all for Round-heads, that have more Religion then an Heathen, or knowledg of heavenly things then a childe in the womb hath of the things of this life; or conscience then an Atheist, or care of his soul, then a Beast, and are mockers of all that march not under the pay of the Divel: Who with Adam, will become Satans bond-slaves for an Apple; and like Esau, sell their Birth-right of Grace here, and their Blessing of Glory hereafter for a messe of Pottage: Who prefer the pleasing of their palates before the saving of their souls: who have not onely cast off Religion, that should make them good men; but reason also, that should make them men: Who waste virtues faster then riches, and riches faster then any virtues can [...]et them: Who do nothing else but sin, and make others sin too: who spend their time and patrimonies in Riot; and upon Dice, Drabs, Drunkennesse, who place all their felicity in a Tavern or Brothel house, where Harlots: and Sycophants rifle their Estates, and then send them to rob: Who will borrow of every one, but never intend to satisfie any one: Who glory in their shame, and are ashamed of that which should and would be their glory: Who desire not the reputation of honesty, but of good fellowship: Who instead of quenching their thirst, drown their senses; and had rather leave their wits then the wine behinde them: Who place their paradise in their throats, heaven in their guts: and make their belly, their god: Who pour their Patrimonies down their throats, and throw the house so long out at windows, that at length their house throws them out of doors: Who think every one exorbitant that walks not after their rule: Who will traduce all whom they cannot seduce; even condemning with their tongues, what they commend in their consciences: Who, as they have no reason, so they will hear none: Who are not more blinde to their own faults, then quick-sighted in other mens: Who being displeased with others, will flie in their Makers face, and tear their Saviours Name in pieces with oaths and execrations, as being worse then any mad dog that flies in his Masters face that keeps him: Who swear and curse even ou [...] of custome, as currs bark; yea, they have so sworn away all grace, thar they count it a grace to swear; and being reproved for swearing, they will swear that they swore not.

Or perhaps they are covetous Cormorants, greedy Gripers, miserly Muck-worms; all whose reaches are at riches: Who make gold their god, and commodity the stern of their consciences: Who hold every thing lawful, if it be gainful: Who prefer a little base pe [...]f before God, and their own salvations; and who being fa [...]ted with Gods blessings, do spurn at his precepts: Who like men sleeping in a boat, are carried down the stream of this World, until they arrive at their graves-end [Death] without once waking to bethink themselves whether they are a going [to Heaveu or Hell].

Or Ignorant and Formal Hypocrites: who do as they see others do, without either conscience of sin, or guidance of reason: Who do what is morally good, more [Page] for fear of the Law, then for love of the Gospel: Who fear the Magistrate more then they fear God or the Divel; regard more the blasts of men's breath, then the fire of God's wrath; will tremble more at [...]e thought of a Bayliffe, or a Prison ▪ then of Satan, or Hell, and everlasting perdition: Who will say, they love God and Christ ▪ yet hate all that any way resemble him; are slint unto God, wax to Satan; have their ears alwaies open to the Tempter, shut to their Maker and Redeemer; will chuse rather to disobey God, then displease great Ones; fear more the Worlds scorns, then His anger, and rather then abridge themselves of their pleasure, will incur the displeasure of God: Who will do what God forbids, yet confidently hope to escape what He threatens: Who will do the Divels works onely, and yet look for Christs wages; expect that Heaven will meet them at their last hour, when all their life long they have galloped in the beaten Road towards Hell: Who expect to have Christ their Redeemer and Advocate ▪; when their consciences tell them, that they seldom remember him, but to blaspheme him; and more often name him in their Oaths and Curses, then in their Praiers: Who will persecute Honest and Orthodox Christians; and say, they mean base and diss [...] bling Hypocrites: Who think they do God service in killing his servants, Joh. 10.2. Who will boast of a strong faith, and yet fall short of the Divels in believing, Jam. 2.19. Who turn the grace of God into wantonness; as if a condemned person should head his Drum of Rebellion with his Pardon; resolving to be evil, because God is good: Who will not believe what is written, till they feel what is written; and whom nothing will confute, but fire and brimstone: Who think their villainy is unseen, because it is unpunished; and therefore live like beasts, because they think they shall die like beasts.

Considering the swarms, Legions, Millions of these, I say, and many the like, which I cannot stand to repeat. As also in reference to Levit. 19.17. Isa. 58.1. And out of compassion to their pretious souls; there are above twenty several Books purposely composed, wherein are proper remedies (of the same alloy) for each soul seduced, or afflicted; to be had without any expence: which Books (like Glasses) will shew them (from Gods Word) the very faces of their hearts: And (like Peter to Cornelius, Acts 11.) tell them words whereby (with blessing from above) both they, and their Associates (by their means) may be saved. Vers. 1 [...].

And that they might the better recompence the Readers pains; whether he propound to himself pleasure or profit: they are (as many Revereud Divines deem) a brief Collection of the most winning and convincing Arguments out of the choicest Authors; very pithily, orderly, and elegantly conveyed, and embellished▪ with much both variety of graceful and delightful illustration. Yea, if such as they concern, shall be pleased to make use of them; they may (with God's blessing) not onely have their vice [...] lessened, their knowledg increased, and their mindes cheered and comforted: but probably they shall finde in them the flower, cream, or quintessence, of what would otherwise cost them twenty years reading to extract.

It remains onely, that the Patients, for whom this Physick is proper, be prevailed withall to take it. For although here is all necessary provision made, and the Guests lovingly invited, yet (of themselves) they will refuse to come, as in tha [...] Parable of the Lords Supper, Luke 14.16. to 25. Because, as good meats are unwelcome to sick persons; so is good counsel to obstinate sinners. Here is light, but [Page]they love darkness rather then light; lest their deeds which are evil, should be reproved. Onely they that do well, and love truth, will come to the light; that their deeds may be made manifest, John 3.19, 20, 21. Also many young novices in sin will entertain them as Lot did those Angels, that came to fetch him out of Sodom, Gen. 19. And probably some Parents and Masters will desire them, to prevent the spreading of these Gangrenes in their Children and Servants. But as for the parties principally concerned and invited, and that stand in the greatest need, and are most to be pitied; they will even storm at this very Offer of Help, and hiss like Serpents, because it troubles their Nests. Being like him, Luke 8.27, 28. who having been possest with Divels a long time, was at length very loath to part with his Guests.

Indeed, if some, whose hearts God hath already changed, would put them into their hands, and use their best Art to make them relished: (For like Babes, meat must not onely be given them, but prepared too, and put into their mouths). some return of good might happily come thereof. As weak means shall serve the turn, where God intends success. Even a word seasonably spoken (God blessing it) like a Rudder, somtimes steers a man quite into another Course▪ Antiockus by hearing from a poor man, all the faults which he and his Favorites had committed▪ carried himself most virtuously ever after. Antoninus amended his future life and manners, by onely hearing what the people spake of him. The very crowing of a Cock occasioned Peters repentance. Augustine that famous Doctor, was converted by onely reading that Text, Rom. 13.13. Let us walk honestly, as in the day-time, &c. Learned Iunius, with reading the first Chapter of Saint Iohns Gospel, was won to the faith of Christ. And Melancthon mnch after the same manner. I have read of two famous Strumpets, that were suddenly converted by this onely Argument, That God seeth all things, even in the dark; when the doors are shut, and the curtains drawn. And Mountain tells of a libidinous Gentleman, that sporting with a Courtizan in a house of sin, happened to ask her name, which she said was Mary▪ whereat he was so stricken with reverence and remorse; that he instantly both cast off the Harlot, and amended his whole future life. Bilney's Confession converted Latimer: yea, Adrianus was not onely converted, but became a Martyr too, by only hearing a Martyr at the Stake allege that text, Eye hath not seen, nor Ear heard, &c. 1 Cor. 2.9. Yea, it was an observation of Mr Iohn Lindsay, that the very smoke of Mr Hamilton converted as many as it blew upon. Yea, even those Iews that crucified the Son of God, were converted by hearing those few words of Peter, Act. 2. And it pleased God, when I, my self, was in as hopelesse a condition, as any of those Sensualists before-mentioned; (I mean, as much fore-stalled with prejudice against Religion, and the Religious) that a poor man's perswading me to leave reading of Poetrie, and fall upon the Bible, was a means of changing my heart, before I had read out Genesis, being but twenty years of age: Whom I more bless God for, then for my Parents from whom I received life. And this (because I know no better way to express my thankfulness to him, who hath free [...]d me from frying in Hell-flames for ever and ever, then by endeavouring to win others from Satans Standart to Christs) makes me do the like to others. For I seldom hear any one swear or scoff, or see any drunk, or the like, but I present them with one of these fore-mentioned Messages, from that God, whom they so daringly and audasiously provoke. Nor do I alwaies miss the mark at which I aim, [Page] And I tell it you, because many discreet ones are apt to wonder, that I so make my self a scorn and gazing stock to fools: Though I shall never think it a shame to me, which was the onely glory of him, that was a man after God's own heart, as you may very often hear him profess, as in Psalm 50 15. & 71.17, 18, 19, 24. & 51. 14. & 119.171. & 22.22. & 35.18. and many the like; see Luke 8.38, 39.

I also mention it, that I may (if possible in this covetous, cold and dull Age) p [...]ovoke others to do the same; or at least somthing for the saving of these poor, ignorant, and impotent wretches; that are neither able nor willing to help themselves. Though as one would think, (for I speak to enlightned souls) they should not need spurring, nor prompting to this Duty: For what heart would it not make to bleed, that hath any Christian blood in his veins, to see what multitudes there are, that go blinde-fold to destruction; And no man offer to stop or check them before they arrive there, from whence there is no Redemption. Math. 7.13, 14. 1 Ioh. 5.19. Rev. 20.8. & 13.16. Isa. 10.22. Roman. 9.27. 2 Tim. 2.26. 2 Cor. 4.4. Eph. 2.1, to 4. Phil. 3.18. Ioh. 8.44. & 14.30.

Yea, how should it not make all, that are themselves got out of Satan's clutches ▪ plot, study,, and contrive all they can; to draw others of their brethten after them.

We read that Andrew was no sooner converted, and become Christ's Disciple; but instantly he drew others after him to the same Faith, Iohn 1.41. and the like of Philip, ver. 45. and of the woman of Samaria, Iohn 4.28, to 41. And of Peter, Luke 22.32. Acts 2.41. and 3 Chap. and 4.4. And so of all the Apostles. Yea, Moses so thirsted after the salvation of Israel, that rather then he would be saved without them, he desired the Lord to blot him out of the Book of life, Exod. 32.32. And Paul to this purpose saith, I could wish my self to be separated from Christ, for my brethren; that are my kinsmen according to the flesh: meaning the Iews, Rom. 9.3. And indeed, all heavenly hearts are charitable. Neither are we of the Communion of Saints, if we desire not the blessednesse of others: it being an inseparable adjunct, or relative to grace; for none but a Cain will say, Am I my brother's keeper? Yea, where the heart is thankful, and inflamed with the [...] love of God, and onr neighbour, this will be the principal aim▪ As by my sins, and had example, I have drawn others from God, so now I will, all I can, draw others with my self to God. Saul converted, will build up as fast as ever he plucked down, and preach as zealously as ever he persecuted. And we are no whit thankful for our own salvation, if we do not look with charitie and pitie upon the gross mis-opinious and misprisions of our Brethren. And what though we cannot do what we would? yet we mnst labour to do what we can to win others; not to merit by it, but to express our thanks. Besides, it were very dishonorable to Christ not to do so. Did you ever know that wicked men; Thievs, Drunkards, Adulterers, Persecuters, false Prophets, or the like, would be damned alone? no, they mis-lead all they can, as desiring to have companions. Yea. the Pharisees would take great pains, compass sea and land, to make others two-fold more the children of hell then themselvs, as our Saviour expresly witnesseth, Mat. 23.15. which may cast a blush upon our cheeks, who are nothing so industrious to win souls to God. And what a shame is it! that our God should not have as faithful servants, as he hath unfaithful enemies: That wicked men should be at more cost and and pains to please an ill master, then we can afford to please so good a God, so gracious, and so loving a Father? Shall they labour so hard, for [...] will but inhance their damnation? and shall we think any pains too [Page] much for that, which will add to the weight of our eternal glory and salvation.

And what though their case be not onely desperate, but almost hopeless? (as in reason, that sin is past cure, which strives against the cure: nor would these drowning men refuse help, were they no [...] wilful murtherers of their own souls) yet there is a mercie due even to them: And it is our duty to use the means: leaving the issue to him who is able to quieken the dead, and to make even of stones children to Abraham? Witness Manasses in the Old Testament, and Paul in the New. Yea, I suppose, that this their sad condition, calls for our more then ordinarie compassion. Since they have precious souls, that must everlastingly live, in bliss, or wo. And hence it is, that the Angels are said to rejoice more at the conversion of such a sinner, then for the building up of ninety and nine that are already converted, Luk. 15.7 because he to whom God hath given a new heart, and spiritual life, will be sure to seek out for, and use the means of growing in grace, and in the knowledge of our Lord and Saviour Iesus Christ. Whereas the former, are not onely dead in sin; but so buried in the grave of long custome, that they cannot stir the least joint; no, not so much as feel their deadness, nor desire life; but resist all means tending thereunto. Insomuch, that the conversion of such an one is held by Divines a greater work, or Miracle, then the creating of the whole World: For in every New Creature are a number of Miracles; A blinde man is restored to sight: A deaf man to hearing, A man possest with many Divels, dif-possest; Yea, A dead man raised from the dead; and in every one a stone turned into flesh: in all which God meets with nothing but opposition, which in the Creation he met not with.

Wherefore you, that (by calling to mind your own former blindness, and bondage) are able to know how it fares with them; and accordingly to pity them: you that fear God, or have any bowels of compassion towards their precious souls; use your utmost indeavour to reduce them; earnestly admonish them; draw them to hear some Bo [...]nerges, that preaches with power and authority, and not as the Scribes: Perswade them also to read Books that are convincing, &c. So shall you discharge your Duty to God, shew your love to them, your thankfulness to your Redeemer; and not a little pleasure your selves. For if you do gain them, you shall shine as the stars in Heaven, for ever and ever, Dan. 12.3. Or in case you cannot reclaim them▪ yet he who requires it at your hands, Wil return the same into your own bosomes, Isai 49.4, 5. Prov. 11.18. and 25.22.

But I were as good knock at a deaf mans door, as press or perswade the most to this duty, though thus necessary: for those two Idols, Discretion & cursed Covetousness; beare a greater sway with the common Prosessors of this Age; then either their Maker or Redeemer: Though confident I am, others will do more then Isay, Phile. 21.

Melancthon having found the Word, most easily to prevail with him; doubted not but his Preaching should do wonders upon otheps: but having tried, he found and confest, That old Adam, was too strong for young Melancthon.

Many Lepers were in Israel, in the time of Elizeus the Prophet: but none of them was cleansed, saving Naaman the Syrian, Luke 4.22 to 29.

Many are called, but few are chosen, Matth. 22.14.

FINIS.

§

Printed by I. Bell, and are to be sold by Iames Crumpe, in Little Bartholomew Well-yard, who will also shew the other Books, and tell the place where, [...] [Page] Of these Enchiridions, a Repenting Prodigal, (upon occasion of his late return) thinks himself bound, to give ten thousand for others good; and takes it for an incomparable favour, that it came into his heart so to do. Yielding a threefold reason thereof. First, because it is probable, that that Medecine which hath cured one desperate Patient; if it be communicated, may work the same effect upon others; and that those thoughts, which our experience hath found comfortable, and useful to our selves: should (with neglect of all censures) be communicated to others. Secondly, because the retribution of his obedience, may in some proportion, answer his offence; as was that of Pauls, who as he had done more evil to the Saints, then all the rest of the Apostles: so he laboured more then they all, in adding to the Church such as should be saved, 1 Cor. 15.10. Act. 9.16. Thirdly, for that as exemplary offendors, leave their inventions and evil practises to posterity; whereby they cease not to sin, though they cease to live, (for when dead they are still tempting, and still sin so long as they cause sin; yea how should not every Turke that perisheth by Mahomets jugling, add to the pil [...] of his unspeakable horrors?) So if we sow good works, succession shall reap them; and we shall be happy in making others so.

Good Report from Bad men, no mean disparagement. TOGETHER With a Cordial for Christians; when they receive evil, for well doing.
BEING An Arrow drawn forth of that Sententious Quiver: Intituled, A Christian Library, or a pleasant and plentifull Paradise of practical Divinity.

SECT. I.

Convert,

REverend Sir, when (by a providence) you heard me swear and curse; you gave me a printed Paper to convince me of that fowle, audacious, provoking, and yet unprofitable sin, and withall intreated me to read three larger Tracts, viz. A short and sure way to grace and salvation. The hearts Index. with A serious and pathetical description of Heaven and Hell.

This to me (whom you had never before seen) seemed no less absurd then strange; and having a darke heart, in stead of great love and thanks, I returned you a most churlish and uncivil answer, and accordingly when I met with my drunken consorts, I read it with no less scorn then ignorance; but before I had done, it made me tremble! nor could I rest, until I had perused the other three Books, which have so represented the very thoughts, secrets, and deceitfulness of my heart unto my conscience: that I could not but say of them, as the woman of Samaria once spake of our Saviour; They have told me all things that ever I did, John 4.29. Which made me conclude with that Vnbeliever, 1 Cor. 14.24.25. That the hand of God was [Page] in the contriving of them; Nor could they ever have so done, if they were not of God, as the young man in the Gospel, reasoned with the Pharisees touching Iesus, when he had opened his eyes, that had been blind from his birth, John 9.32.33. Which is such a mercy, that no tongue is able to express! for till then▪ I went on in the broad way, and worlds road to destruction, without any mistrust. What change they have wrought in me, (with Gods blessing upon the means) and how greatly I have longed to see you again, I forbear to mention: Onely this, when I had read them, in reference to Levit. 19.17. and in compassion to their pretious soules, who are neither able nor willing to help themselves, I have (and not without some comfortable success) taken up your trade, in giving the Papers and mentioning the Books to all that I hear blaspheme my Maker, or belch out their spleen against goodness: As well considering, that one soule is of more worth then the Indies.

And indeed, whose heart would it not make to bleed to see what multitudes there are that go blindfold to destruction! and no man offer to stop or check them, before they arrive there, from whence there is no redemption, Matth. 7.13.14. 1 Iohn 5.19. Revel. 20.8. and 13 16. Rom. 9.27. 2 Tim. 2.26. 2 Cor. 4.4. Ephes. 2.1 to 4. Iohn. 8.44.

And certainly it more then behoves me, (as being my self snatcht out of the fire, Jude 23.) to do what I can to draw others of my brethren after me, in imitation of Andrew, John 1.41 and Philip v. 45. and the women of Samaria, John 4.28 to 41. and Peter, Luke 22.32. Acts 2.41. & 4.4 &c. 3. and of Moses, Exod. 32.32. and Paul. Rom. 9.3. Neither are we of the communion of Saints, if we desire not the salvation of others. Yea how could I be thankful to my Redeemer? that hath done and suffered so much for me! or in the least love God and my Neighbour? if I should not thus resolve; as by my sins and bad example, I have drawn others from God; so now I will all I can, draw others with my self to God; yea what a shame were it? If I should not be as faithful a servant to my Saviour? As I have formerly been to Sathan. Saul converted, will build up as fast as ever he pulled down, and preach as zealously, as ever he persecuted.

Onely there is a great rub in the way, which makes me fear I shall not be able to hold out, for I am so scoft and scorned where ever I come, both by Parents, Friends, and Enemies, for giving these Papers, that they make me even weary of my life, as the daughters of Heth did Rebecca. Gen. 27 46. And yet I dare not leave off, since our Saviour saith expressly, that he will be ashamed of such at the latter day, who are now ashamed for his sake, to bear a few scoffs and reproaches from the World, Marke 8.38. Nevertheless, I am in a wonderful strait! for if I seek to please God, and discharge my conscience, I displease the world, and that will hate and vex me; if I seek to please the world, I displease God, and he will hate and condemn me.

Now though the case be plain enough, for better it is to have all the world mine enemies, then my Maker, my Redeemer, and my Conscience, Acts 5.29. Yet it almost beats me off, from being religious, back to the world: And certainly he must be more spirit then flesh, that can contentedly make himself contemptible, to follow Christ, be pointed at for singularity, indure [Page] so many base and vile nicknames, have his Religion judged hypocrisie, his godly simplicity silliness, his zeal madness, and the like malicious and mischievous constructions made, of whatsoever he speaks or does: For my part, I could better abide a stake, (God assisting me) then the mocks, scoffs, and scornes, which every where I meet withall: Its death to me to be mockt, as it fared with Zedekiah, Jer. 38.19.

Now could you cure me of my cowardliness, as you have of my cursing and swearing, I should have cause indeed to bless the time that ever I saw you, and why not? Since God hath given you the Tongue of the learned, to administer a word in season to them that are weary, Esay. 50.4.

Sect. 2. Minister, If you would shake off this slavish yoke of bondage and fear, in which Satan for the present holds you, and be rid of this bashful devil. Search the Scriptures, and they will both inform your judgement, and confirm, comfort, and strengthen you against the worlds hatred, and calumny, though there needs no more then, Ephes. 6.11, 12, James 3.6.2. Tim. 3.12. Matth. 5.10, 11, 12, and 10.22. and 24.9. Luke 2.34, 35. and 4.29. John 15.20. Gen. 3.15. 1 John 3.13, 1 Pet. 4.1 [...], 13, 14. Luke 14.27. and 6.26. Philip. 1.28, 29. Revel. 2.13. Do but seriously ponder these few places, and consider by whom they were spoken, and then certainly you will confess, that if there be any nectar in this life, tis in sorrows we endure for righteousness: And methinks, when I hear goodness calumniated, I bear it the easier, because the servants of vice (and none else) do it.

But the better to help and further you, in this great work, take these ensuing Notions, Aphorisms, and conclusions, which perhaps alone, may both imbolden you, and stop many of their mouths that scoff you.

First, men scoff and scorn you; and why is it? But because you delight no less in goodness, then they do in lewdness: Because you in great love to their souls, will be at the cost to give them Books, thereby to convince them of their swearing and cursing, and use the likeliest means, to stop them in their way to destruction, because you would draw them to heaven, as they do many to hell. A grievous fault, if a wise man may have the judging of it! As I pray consider of it you that have brains; Its no fault in them to be perjured! but for you to keep your vow and promise which you made in your baptism, is both a crime and shame. It hath ever been the worlds great quarrel, we refuse to pledge them, in their wicked customes, and will rather obey God then men. As wherefore was Cain wroth with his brother Abel, and afterwards flew him? but because his own works were evil, and his brothers good, 1 John 3.12. Wherefore was holy David had in derision, hated, standered, contemned, and made a by-word of the people, a song of the drunkards? But because he followed the things that were good and pleasing to God, and in him put his trust, Psal. 11.2. and 22.6, 7, 8. and 37.14. and 69.10, 11, 12. Why were all the just in Solomons time, had in abomination, and mockt of the wicked? but because they were upright in their way, and holy in their conversation, Prov. 29.27. Or those numberless number of Martyrs, Rev. 6.9. even killed; but for the word of God, and for the testimony which they maintaine [...]t

[Page]That great Dragon the Devill, and his subjects make war, and are wroth with none but the woman and her seed, which keep the Commandements of God, and have the testimony of Iesus Christ, Revel. 12.17. Lot vexed himselfe, because he saw men bad; these because they are good: not because Gods Law is broken, but because others keep it better then themselves. It is the cursed zeale of these men, to maligne the good zeale of all men. But,

Sect. 3. Secondly, men hate, scoffe, and scorne you, but who? are they not such as these? a crew of Drunkards, Psal. 69.12. or a sort of vitious persons following their owne lusts? 2 Pet. 3.3. Or a company of abject persons? Psal. 35.15. like those enemies, Acts 17. lewd fellows of the baser sort? ver. 5. A rout of prophane, godlesse, irreligious Atheists, and ignorant fools, that do no more know the power, then Turks and Heathens know the truth of godlinesse, Psal. 14.1. to 6. And it is a shrewd suspition, that he who is a mocker is an Atheist. It well becomes him to mocke at Religion, that denies a God ▪ And its evident enough, that he denies a God, that mocks at godliness. However take this for a rule: As Cham was worse then Noah, whom he derided, and Ishmael worse then Isaac, whom he mocked; and Saul worse then David, whom he persecuted; And Iezebel worse then Naboth, whom she defamed and murthered: So they that are wont to jeere and persecute others, have greater faults themselves, and cause to be jeered and despised by others, the which they know not how to cover, but by disgracing of others: And let them but spye (as they are as Eagle-eyed to our faults, as they are pur-blinde to their owne) the smallest spot in a good mans face, it shall excuse all the sores and ulcers in their bodies. Again,

Sect. 4. Thirdly, why do these and the Devill hate you? but because God hath chosen you. Why are you a thorne in their eyes, as Iob was in the Devils? but because you fare better then they. As why did Cain envy and hate Abel? but because the Lord had respect unto Abel, and to his offering; but unto Cain and his offering he had no respect, Gen. 4.4, 5. Wherefore did Saul so hate and persecute David? but because he was so praised, and preferred of the people before himselfe; And the Lord was with David, and prospered him in every thing he tooke in hand, 1 Sam. 18.7, 8.12, 13.28, 29. Davids successe was Sauls vexation: Yea, he found not so much pleasure in his kingdome, as vexation in the prosperity of David: And so of his brother Eliabs envy and ill will to him, 1 Sam. 17.28. And of the Elder brothers envy (in the parable) to his younger brother, when his father so kindly entertained him, Luk. 15.25, 26, 27, 28. which is meant of the Iewes envying the Gentiles conversion.

Envy is sicke, if her neighbour be well: and the good mans honour, is the envious mans torment? As it fared between Haman and Mordecai: and as hereafter the glory of Christ shall add to such Reprobates confusion, when they are driven to confesse, This is he whom we once had in derision: But,

Sect. 5. Fourthly, are you scoft, & scorn'd for goodness? a great matter; our Saviour Christ was far wose dealt withall. Yea, his whole life, even from his Cradle to his Grave, was nothing else but a continued act of suf [...] [Page] Saboth-breaker, &c. was scoft at, scorned, scourged, crucified, and what not. Ye [...] ▪ he suffered in every place, in every part: In every place, hunger in the Desart, resistance in the Temple, sorrow in the Garden, contumelies in the Judgement Hall, crucifying without the City, &c. In every part, his eyes ran downe with teares, his temples with blood, his eares tingled with buffettings, glowed with reproaches: They afflicted his taste with gall, spit in his face, pierc't his head with thornes, his hands and feete with nailes, his side with a spear, his heart was full of sorrow, his soule with anguish, his whole body was sacrificed as an offering for sinne: And yet he suffered all for us, to the end he might leave us an example that we should follow his steps. Neither was it so much what he suffered, as with what affection, willingnesse, and patience he suffered; that did nobilitate the merit of his sufferings.

And the Disciple is not above his Master, Matth. 10.24, 25. Shall wee then thinke much to taste of that Cup of which our Saviour dranke so deep. Christ wore a Crowne of Thornes for me, and shall I grudge to weare this Paper cap for him? said Iohn Huss, when they put a cap upon his head, that had ugly Devils painted on it, with the Title of Heresie. The Apostle gives a generall testimony of all the Saints in the Old Testament, saying, some endured the violence of fire, some were wrack'd, others were tryed by mockings, and scourgings, bonds and imprisonments, some stoned, some hewen in sunder, some slain with the sword, and the like, being such as the world was not worthy of, as you may read, Heb. 11. Yea, our Fore-fathers here in England, most willingly under-went those fiery trials, and shall any of Christs band shrinke under the burthen of an ayery tryall onely?

Neither have any of Gods Children, (from the first to the last) been exempt from suffering what you do; namely tongue-persecutiou. And it is an everlasting rule, He that is borne after the flesh, will persecute him that is borne after the spirit, Gal. 4, 29. When CHRIST was borne, all Ierusalem was troubled, and Herod cut the throats of all the children in Bethlehem, Matth. 2.3. to 22. — All was quiet at Ephesus before St. Paul came thither: but then there arose no small strife about that way ▪ Acts 19.23. &c. Again,

Sect. 6. Fifthly, Are you scoft and scorned? how can the world pleasure or honour you more? First, for Honour; Reproach in Gods service is the best preferment: For as in the Wars, to have the hottest and most dangerous service imposed upon them by their Generall, is accounted the greatest honour. Neither will he confer the same upon any, but the stoutest and most valiant: So even bearing the Crosse with Christ, is as great a preferment in the Court of Heaven, as it is in an earthly Court, for the Prince to take off his owne Robe, and put it on the back of his servant, as you may perceive by the Lords speech to Paul, Acts 9.15, 16. & 23.11. And our Saviours words to his Apostles, Acts 1.8. Yea, sayes Father Latimer, to suffer for Christ, is the greatest priviledge that God gives in this world. And the story of Iob is a bookcase to prove it. Yea, the same Iob professes, that if his adversary should write a Booke against him, he would esteem it his crowne, Job 31.35, 36, 37.

Whence Moses esteemed the rebuke of Christ greater riches then all the treasures of Aegypt, Heb. 11.26. Whence Peter and Iohn, when they were beaten and imprisoned, departed from the Councell, rejoycing, that they were counted worthy to suffer rebuke for Christs Name, Acts 5.41. They esteemed it a grace to be disgraced for him. And so it hath been accounted by the best and wisest ever since. They that reproach me, saith St. Austine, do against their wills increase my honour, both with God and good men. And another of the Fathers, It is the highest degree of reputation to be evill spoken of for well doing. It is no small credit with the vile, to have a vile estimation. Tertullian thought much the better of Christianity, because Nero persecuted it. Calvin made the reproaches, and evill speeches of his enemies a matter of great joy to him. To be disliked of evill men, sayes Picus Mirandula, is to be praysed for goodnesse; their dispraise is a mans honour, their praise his dishonour.

Never did Neckarchife become me so well, as this chaine (said Alice Drivers) [...] [Page] a Rope was put about his fellowes neck; Give me that Gold chaine, and dub me a Knight also of that noble Order. And shall we grutch to beare a few scoffs for CHRIST? No; but in our greatest streights and extremities let us acknowledge it a favour, and give GOD thanks: And indeed it is the sum of all Religion, to be thankfull to GOD in the midst of miseries. But if thou canst not beare a few ill words for thy Saviour, without murmuring and impatience? how wouldst thou endure wounds for him, yea how wouldst thou afford him thine ashes, and write patience with thine own blood? Then,

Sect. 7. 2ly. For profit; Let a good man be scoft and scorned for a fault, he will be the better for it to his dying day. His enemies by their evill tongues shall beget in him a good and holy life. For happily they shall bring to his remembrance sins forgotten, wean him from the love of the world, discover whether he be sincere or no, make him humble, exercise and improve his patience, and all his other graces, and augment his glory. Yea, his patient suffering shall be rewarded here, as well as hereafter, Deut. 23.5. 2 Sam. 16.12.

Blessed are they which suffer for righteousness, for theirs is the kingdome of heaven, Matth. 5.10. to 14. They that suffer here for well doing, shall be crowned hereafter for well suffering. And certainly nothing that we can suffer here, can be compared with those woes we have deserved in Hell, or those joyes we are reserved to in Heaven. By our crosses sanctified, weight is added to our Crowne of blisse. Our Enemies, saith Bernard, are but our Fathers Goldsmiths, working to add pearls to the Crowns of the Saints. Whence Moses chose rather to suffer affliction with the people of God, then to enjoy the pleasures of sin for a season, Heb. 11.26. And hence it is that the Holy Ghost calls upon us to rejoyce, and be exceeding glad, when men shall revile, and persecute, and say all manner of evill against us falsely for Christs sake: and tels us, we are blessed and happy, for that the spirit of glory, and of God does so much the more rest upon us, which on their parts is evill spoken of, but on our part is glorified, 1 Pet. 4.12, 13, 14. Mat. 5.11, 12. Phil. 1.28, 29. Rev. 2.13. And this hath made thousands to embrace the very flames, when they might easily have been freed, by exchanging eternall happiness, for temporary and transitory.

Your cruelty is our glory (said the Martyrs in Tertullians time) to their persecutors; For the harder we are put to it, the greater shall our reward be in Heaven. It is to my losse, said Gordius the Martyr, if you bate me any thing of my sufferings.

Sect. 8. Now if in conclusion, the most malicious practices of our worst and greatest Enemies (by the blessing of God, and our well hushanding of them) prove no other in effect to us then did the malice of Josephs brethren, Mistris, and Lord to him, then the malice of Haman to Mordecai and the Iewes: Then Balacks malice to the Children of Israel: Then the Devils spight to Job: Then the malice of Achitophel & Shimei to David: Or then the Arians malice to Paphnutius; all which made for their inestimable good, benefit and advantage. Then grutch not at it, neither mutter at the matter, but receive what ever comes, with humility, patience, piety and thankefulness. Yea, if none but evill men do it, and that because you do better, or fare better then they; and that what you suffer, is nothing to what Christ, & the best of Saints have exceeded you in: Let it make you no less joyfull then thankefull: Yea, let it cause you to cry out, O the wonderfull and soveraign goodness of our God! that turns even our poysons into cordials. And henceforth, thinke it no shame, but count it your glory. Be not grieved, when you have so much cause to rejoyce; for it shews you to be borne of God, your enemies to be the seed of the Serpent. The worlds hating you, shewes that Christ loves you, and hath chosen you out of the world. Yea, this is to your Adversaries a sure token of perdition, but to you of salvation, and that of God.

Yea, do not only beare with them, but pitty and pray for them, for they need no helpe to be miserable: As who sets them on worke, but he that will pay them with damnation (though God offers them better wages) Nor is it so much they, as the Devill in, and by them. It is his minde in their mouth, his heart in their lips, his Arrow shot by mans Bow▪ He lendeth them his lyes and malice, and borrow [...]th their tongues to utter them, because th [...] Devill wants a tongue.

[Page]True, they have sworn themselves Christs faithfull servants and souldiers: but they will fight only for sin and Satan. And least their owne sins should not damn them deep enough; they do, what in them lyes, draw others to damnation: For it is not enough for them to be [...]ad themselves, except they raile at, and persecute the good, and that against their owne consciences. As for example, Pilate judged Christ guiltlesse, yet he put him to death; and Festus acknowledged Paul without crime, yet he left him in prison.

Onely they have some wit in their anger: For how should Naboth be clenly put to death, if he be not first accused of blasphemy? 1 Kings 21.13. And the like of Ioseph, Elias, Ieremiah, Paul, Stephen, and our Saviour Christ himself. Indeed these want that power that their fellow persecutors have had: and therefore can onely shew their teeth, otherwise their hearts are as bloody, and as full of the Serpents enmity as Doegs was. In the mean time we are safe enough, since their words are but like a boyes squib, that flashes, and cracks, and stincks, but is nothing. And how little is that man hurt, whom malice condemns on earth, and God commends in heaven.

Onely I wish they would take notice, that he is bottomlesly ill, who is so farre from being good himselfe, that he hates goodness in others. They are desperately wicked, that cannot so much as indure the sight of godlinesse; that are displeased with others, because they please God, and murmur like the Scribes and Pharisees at the same things whereat the Angels rejoyce. Such an one is upon the very threshold of Hell, and none but a Cain or a Devill in condition will do so. Nor co [...]ld they do it, if the Devill were not in their hearts.

Sect. 9. Object. But their usual objection is, why will you be so singular? are you wiser then all? this is but want of discretion.

Answ. Suppose such do think as they speak: Shall Lot leave his Righteousnesse, for such an imputation of singularity? Or shall he not depart Sodome, because the whole City thinks it better to stay there still? Shall Noah leave building the Arke, and so himself and his whole houshold perish, because all the world else thinks him hare-brain'd? Or shall the name of Round-head dishearten us from the service of God? No, but after the way, which to prophane men is most ridiculous, let our soules desire to serve Iesus Christ, Acts 24.14. It was Noah's happinesse, that he followed not the Old worlds fashions; It was Lots happinesse, that he was singular in Sodome. It was good for Nichodemus that he was singular among the Rulers. Yea, it was happy for Ruben, that he was opposite to all his brethren. Happy for Caleb, and Ioshuah, that they were opposite to the rest of the Spyes. Happy for Luther, that he was opposite to the rest of his Countrey. And in case Iesus Christ, and his twelve Apostles be on your side, no matter if all the world be against you. For better be saved with a few, as Noe was in the Arke, then be drowned with the world, and damned for company.

Sect. 10. And now for conclusion; Let all Scoffers take notice, that as they scoffe at us, so God laughes at them in Psal. 2.4. Yea, judgements are prepared for these scorners, and stripes for the bracks of these fools, Pro. 19.29. God shall rain down fire & brimstone upon such scorners of his word, and blasphemers of his people as thou art, said Mr. Philp [...]t the Martyr, to mocking Morgan, and the rest of his persecutors.

But on the contrary, let not the taunts of an Ishmael make any Isaac out of love with his Inheritance. A wise man will not be scoft out of his money, nor a just man be flouted out of his Faith. Yea, for a man to be scoft out of his goodnesse, by those that are lewd, is all one, as if a man that seeth, should blinde-fold himself, or put out his eyes, because some blinde wretches, revile and scoffe at him for seeing. Or as if one that is sound of limbs, should limp or maym himselfe to please the Criple, and avoid his taunts. Wherefore proceed good Sir, without ever growing faint: Let others serve the God of this world, resolve you to serve the God of heaven.

Now if any swearer, curser, or scoffer hath the wit, let him read those four Books formerly mentioned, which for his, and others good, are all (together with this) to be had for a penny, being an hundred and eleven pages, & contain as much matter, as is usually to be found in a book of half a crown price. The place where any one may have them is at the first door on your left hand, in Bores-head Court by Criplegate, Ox at the Black Swan by Moore-gate.

FINIS.

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Farewel my little Benjamin, go out into the world and prosper: And the blessing of him that dwelt in the bush, Deut. 33.16. even the God of Abraham, Isaac, & Iacob ▪ Ex▪ [...].6. go along with thee: For otherwise Old Adam will prove too strong for Young Melanc [...]on.

To such as for my great love, and no little cost, do hate me; and for using the likeliest meanes to stop them in their way to destruction, do scoff, and traduce me.

Who so rewardeth evill for good, evill shall not depart from his house, Prov. 17.13. But▪

ARe you Christians? Or do you own him that made you, and that hath bestowed so many millions of mercies upon you? 1 Pet. 1.18, 19. 2 Pet. 1.4. If so, fight not for Satan against your Saviour, 2 Chro. 13.12. Acts 5.39. & 23.9. who hath done and suffered so much for you, Rom. 4.25. & 5, 6. to 20. & 6.23. & 8.2. Rev. 1.5. 1 Pet. 2.24. For this is an unkindness, next door to unpardonable, Mar. 3.22, 29, 30. Hate me not to the death, for shewing you the way to eternall life, Acts 11.14. as those Libertines did Stephen, Acts 7.54. and the Iewes Christ, Mat. 27.27. Or if you do, what shall you gain, or I loose thereby? when this your malice is a sure token to you of perdition, but to me of salvation? as the Apostle tells you, Phil. 1.28. Ishmael did but flout Isaac, yet for that flout, he is by the Holy Ghost branded for a persecutor, and shall fry in hell flames everlastingly, Gal. 4.29. Those little children, 2 King. 2. did but mock Elisha, but for that mock 42. of them were devoured of wilde Beares, vers. 24. Cham did but deride Noah, but that alone brought his Fathers curse upon him, and Gods upon that, Gen. 9.25. which Prophetical curse lies so heavy upon Chams posterity (the Ethiopians) to this day (though almost four thousand years since) and they are so devoted to slavery, that Parents will sell their own children to be slaves, to such as trade in Negroes. And yet the most dreadful part of the curse, lies upon them in spirituals, there being few of Chams posterity in any age of the world, that have ever been taken into the Church. Wherefore take heed of mocking or scossing at Religion, or the Religious: For (as the Serpents hissing, sufficiently betrayes his malice, so) that, viz. scoffing alone; infallibly declares you to be the Serpents seed, and children of the Devill, Act: 13.10, Gen. 3.15. Nor is it you, but the Devill in and by you; as you may see by Gen. 3.1. to 6. Eph. 2.2. Matth. 16.22, 23. 1 King. 22.22, 23. Iohn 13.2. Acts 5.3. And none but a Cain, or a devill in condition will envy, because his owne works are evill, and his brothers good, 1 Iohn 3.12. 1 Pet. 4.4.

But they will not believe that are ordained to perish, Prov. 29.1. 1 Sam. 2.25. And as good admonish a bruit beast, as a scorner, Prov. 12.1. & 13.1. & 19, 29. For scorners are upon the very threshold of hell, Luke [...]6.31. 2 Chr. 25.16. As how dreadfully does St. Peter speak of such, his words are these, and the like: They walke after the flesh in the lust of uncleanness, they are presumptuous, and self-willed, they speak evill of the things which they understand not, they sport themselves in their owne deceivings, they are reserved uuto the day of Iudgement to be punished, yea (saith the Apostle) as naturall bruit beasts, they are made to be taken and destroyed (mark that! they are made to be taken and destroy'd) and shall utterly perish in their own corruption, and shall receive the reward of unrighteousness, to whom the blacknesse of darkness is reserved for ever, 2 Pet. 2.9. to the end. O wofull and dolefull condition!

Beware then of scoffing at goodness, for there cannot be a greater argument of a soul soule, given up to Satan the God of this world, 2 Tim. 2.26. Eph. 2.2. 2 Cor. 4.4. And to prove you a Souldier belonging to that great Red Dragon that fighteth against Michael and his Angels, Rev. 12. Who when his hands are bound, casteth a flood of reproaches out of his mouth against the Church, and the remnant of her seed which keep the Commandements of God, and have the testimony of Iesus Christ, ver. 15, 16, 17.

Because sentence against an evill worke is not executed speedily, therefore the heart of the sons of men is fully set in them to do evill. Though a sinner do evill an hundred times, and his dayes be prolonged, yet surely I know that it shall be well with them that feare God, &c. Eccles. 8.11, 12.

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[LONDON, Printed by T. R. for Iames Crump.

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Preparation to Conversion; Or, Faith's Harbinger.

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In a rare Epistle, writ by a Person of Quality before his death, to his surviving Friends. Shewing, That Satan prevails most by deception of our Reason: That the beauty of Holiness and true Wisdom is unseen to the World: That ingrateful persons are as witless as wicked: Why most men hear the Gospel year after year, and are never the better: With wholsom instruction, to prevent destruction. All richly fraught with choise and pithy Sentences, Similitudes, Examples, Metaphors, Rhetorical and pointed Expressions. Which being thought by many worth the Transcribing at no small charge, is now committed to the Press by R. Young of Roxwel in Essex.

Much Respected,

IF you ask, Why I take this pains? Turn to Levit. 19.17. Heb 3.13. and you have there both my answer and warrant; for I do but supply with my pen, what I was bound to perform with my tongue. If for a President? Take that of Photian; who, when a Friend of his would have cast himself away, suffered him not, saying, I was made thy Friend to this purpose. And he that loves not such a Friend, hates himself. If why I have been silent so long? These are the only reasons: Want of courage, fear to displease; and lest you should think me to have had more Zeal then Wit, and more Religion then Discretion: A case too common; which makes me fear, that what our Saviour says Mar. 8.38. Whosoever shall be ashamed of me, &c. will prove a dreadful Text to a great many: For who almost does not make a very Idol of Discretion; and more fear the censures of men, then the displeasure of God? Men owe God some good will, but (like those Rulers, Ioh. 12.42.) they dare not shew it. They would please him, yet so as they might not displease others, nor themselves: Never considering, that he who bears with his Friends vices, makes them his own.

Now in case you shall (with those Gentiles Rom 10.20.) receive more good by it then you desire, admire the providence and free grace of God, who will shew mercy to whom he will shew mercy, Exod. 33▪ 19. Rom. 9.15. That little which Croesus learnt of Solon, saved his life: And had Pilate taken that fair warning his wife gave him, it might have saved his soul. Nor am I without hope to prevail with some of you; since Nathan wrought more upon David by one private particular Admonition, then all the Lectures of the Law could do for three [...]arters of a year together. However it were happy for millions, were they so plainly dealt withall.

Wherefore be perswaded to hearken a while unto me, as you would [...] [Page] will even refer the point to your selves to determine. As let me propound your case in the person of another, as the disguised Prophet dealt with Ahab, 1 King. 20. v. 39. to 43. Or as Christ dealt with the Priests, Scribes and Elders, Luke 20. v. 1, to 20. The case is this.

2 ¶ God in great love sent Sampson to deliver the men of Iudah from the slavish thraldom of their enemies; but they in requital binde him (in whom all their hope of deliverance lay) and deliver him up to those enemies that kept them under; to the end they might slay him, and still make slaves of them, Iudg. 15. Again after this, God sent unto their successors the Iews, his onely Son; to the end he might heal their diseases, feed their bodies, inlighten their mindes, and save their souls: And they in requiral of all, hate, revile, scourge and crucifie him; though in killing him, they did their utmost to split or sink the onely ship that could save them. Two rare and remarkable Examples!

Now tell me what you think of these blockish Iews: Were they more wicked, or witless, or ingrateful? I know you will answer me, You cannot tell; as the Priests, Scribes and Elders did our Saviour, when the conscience of their own guiltiness had stopt their mouths, Luke 20.1, to 8. Or if you do make a satisfying answer, it shall be like David's answer to Nathan's parable, wherein he pronounced sentence of death against himself, 2 Sam. 12.1, to 8. For it is your very Case, if you had but eyes, or the wit to see it. I mean all you, who any way misuse, or are ingrateful to your Ministers; whom God out of his infinite love hath sent to be your Deliverers from the grievous slavery and thraldom you are in, under Sin, Satan and Hell. I know you think your selves wise men, and Christians good enough; yea, what but your high thoughts and good opinion of your selves, hath brought you to become scorners of your Teachers and Instructors, and more of their godly instruction? As proud men are wont to admire their own actions, but to abate the value and derogate from the esteem of others; every whit as basely to vilifie other mens doings, as they over-highly prise their own, as Iulian observes.

Bnt consider it rightly, and this alone (could you be taxed with nothing but this) not onely shews you to be foolish and frantick, but so ingrateful and wicked withal, as if your wickedness and unthankfulness did strive with Gods goodness for the victory; as Absalom strove with David, whether the Father should be more kinde to the son, or the so [...] more unkinde to the Father.

As what can you alleadge for your selves, or against your Pastors? Are they any other to you, then those three Messengers were to Lot, that came to fetch him out of Sodom, that he might not feel the fire and brimstone which followed? Gen. 19. Or then the Angel was to Peter, that opened the iron-gates, loosed his bands, brought him out of prison, and delivered him from the thraldom of his enemies? Acts 12.

3 ¶ What wrong do they do you? They beg and dig, they dig and beg; as that good Vine-dresser did, whose Mattock kept off the Masters Ax, Luke ▪ [...] ▪ 8, 9. They beat their brains, they spend their spirits, [Page]pour out their prayers, plot and contrive all they can to save your precious souls, (were you but willing to be saved:) They bring you the glad tidings of salvation; would furnish and endow you with the spiritual, invaluable, and lasting riches of grace and glory: They are content to waste themselves (like a candle) that they may give light unto, and bring others to Heaven, 1 Cor. 9.19. 2 Cor. 12.15. And do you, instead of honoring, respecting and rewarding them, hate, traduce and persecute them? This is not for want of ignorance: For you shew just as much reason in it, as if those blinde, deaf, diseased, possessed, distracted or dead persons spoken of in the Gospel, should have railed upon our Saviour for offering to cure, restore, dispossess, recover and raise them again▪ And had not they great reason so to do? For shame think upon it▪ For did you know and rightly consider, that you cannot be nourished unto eternal life, but by the milk of the Word; you would rather wish your bodies might be without souls, then your Churches without Preachers: You would not, like so many Mules, suck their milk, and then kick them with your heels.

But this most plainly shews, that you are so far from knowing the necessity and worth of the Word of life, that you do not know you have souls; which makes you as little care for them, as you know them. Otherwise, how could you make such a mighty difference between your bodies and souls? As had any of you but a leg or an arm putrified and corrupt, you would even give money, and think your selves beholding too, to have them cut off; Because it is the onely way and means to preserve the whole body. And if so, what love and thanks can be too much, that is exprest to them, who would (would we give them leave) pluck our▪ Souls out of Satans clutches, and bring us to eternal life? Nor can he ever be thankfull to God, who is not thankfull to the instrument or means by whom God does, or would do him good. Yea more, That man (I dare boldly affirm) cannot possibly have any interest is Christs blood, who is not forced with Admiration to say, How beautifull are the feet of them that preach the Gospel of peace, bring glad tidings of good things, and publish salvation! Rom. 10.15. Isa. 52.7. But to prove and cleer this, see both Examples, and Testimonies.

4 ¶ First, Examples. The Galatians are said to have received them as Angels of God, yea, even as Christ Iesus; and that to pleasure them, they would, if it had been possible, have pluck'd out their own eyes, and have given the same unto them, Gal. 1.14, 15. and thought it their duty, to communicate unto them in all their goods, Gal. 6.6. And likewise the Romans, Rom. 15.27. Yea, by the Apostles testimony, we that are converted do owe even our own selves unto our spiritual Pastors, Phil. 1.9. and the like of other Churches: Insomuch that Luther (speaking of the Primitive times, and of Christians in general) says that so soon as the Gospel took root in mens hearts, the glad tidings of salvation by Christ was so sweet to them, that in comparison hereof riches had [...] relish. And Acts. [...] and [...].34, 35▪ [...] [Page] same. And indeed, who ever knew what Conversion and Regeneration was; who hath tasted of the powers of the world to come, and enjoyed the joy of the Holy Ghost, and that peace of conscience which passeth all understanding? but would rather have their bodies want food, and the Firmament want light, then that their souls should want that light and spiritual food of the Gospel, by which they are nourished and do live? For, far better be unborn, then untaught, as Alexander a meer Heathen could say.

That this is the one onely thing necessary, and which Believers prize above all, you may see by what holy David says of it, Ps. 27.4. & 84.1, to 11. & 119.103. One thing have I desired, &c. Oh how sweet is thy word unto me, &c. As turn but to the places, and see how he expresseth himself; for I may but touch upon things. And the like of wise Solomon Pro. 8.10. True, to you that are strangers to, and utterly unacquainted with these soul-ravishing enjoyments, these things will appear impossible; as the like did to Nicodemus touching Regeneration, Ioh. 3.4. and to that multitude of Iews touching Stephens vision, when he told them how he saw the heavens opened, and Iesus standing at the right hand of God in glory: Which they were so far from believing, that it made their hearts brast for madness, to gnash their teeth, stop their ears, cast him out of the city, and stone him to death, Acts 7.54, to 60. They could not possibly believe, that he should see what was hid to every one of them.

But this I can assure you, (even you my friends) beyond all exceptions; That if ever the mask of prejudice be taken from before your sight, or if your eyes shall be opened before you drop into Hell, you will have other thoughts of these things, and so of the Publishers of them, and be clean of another minde, yea, you will loath what you now love, and love what you now loath. Yea, I dare refer my self in this case to the very damned in hell: For what else made Dives, being in those torments, desire Abraham, that one might be sent unto his brethren from the dead, to give them warning, and to acquaint them with his success, but the alteration of his judgment? And you, know how that Reprobate Balaam wish'd to die the death of the righteous; though for the present he preferred and loved riches and honor before and above his soul. But,

5 ¶ Secondly, see precepts and testimonies to confirm it. Are we not commanded by the Holy Ghost to have them in singular love, and count them worthy of double honor for their works sake? 1 Thes. 5.13. 1 Tim. 5.17. Yea, the Apostles words are not only, Let them that labour in the word and doctrine be accounted worthy of double honor; but he adds, He who preacheth the Gospel, should live of the Gospel, 1 Cor. 9.7, to 15. saying also, Let him that is taught in the word, communicate unto him that teacheth in all his goods, Gal. 6.6. Yea, if any man (saith he) does not communicate, and communicate in all his goods, God is not mocked, v. 7. So it falls, and I fear it falls heavy on many amongst us. Again says the same Apostle, If we have [...]own unto you spiritual things, is it a great thing if [...] that they which[Page]minister about holy things, live of the things of the Temple? and they which wait at the Altar, are partakers with the Altar, &c. v. 13, 14. Again, does he not say, that our debt and duty (he terms it not benevolence) to our Spiritual Pastors is such, as that we owe unto them even our own selves, Phil. 19. with a great deal more of the like, that he may meet with mens carnal reasonings in this case, which are not a few, 1 Cor. 9. All which is New Testament too, if obstinacy would permit men to take notice of it.

Thus you see how you ought to esteem and reward your Ministers ▪ and how Believers do, and have done. Whereas you, (as if you were Antipathites to all wisdom and goodness) hate, revile, slight, rob and persecute them. Are you not ashamed of it? does it not make you tremble? yea, is it not enough to make you despair of ever finding mercy at the Throne of Grace, or of having Christ your Redeemer and Advocate? to whom, and for whose sake you do it, as I shall suddenly shew.

But you will say (for want of acquaintance with the Word of God, and your own hearts; as every Natural man is as great a stranger to his own heart, as Hazael was, who could not be perswaded by the Prophet that he should commit such abominable wickedness, as a while after it fell out;) That you neither hate, nor persecute any one of them.

To which I answer: What then makes you so spightful, in spitting out your spleen against them, when you but hear a Minister mentioned▪ What makes you so frequent in slighting, scorning, and scoffing at them where ever you come, and in all companies? What makes you pick so many holes in their coats, finde so many faults with them, raise so many objections (if not lies) against them; that nothing they either do, or deliver, can please you? As how many of your cavils and exceptions could I reckon up, that I have heard from your own mouths, if I would foul Paper with them? Yea, I could give you a large List of instances, and in your own expressions: But they are so trivial, barbarous and base, that I am ashamed to nominate them; and no less unwilling, lest I should arm other mad men with your weapons.

Now do but lay aside dissimulation, and speak the naked truth; and then say, whether all this proceeds not from an [...]eart full fraught with enmity and malice against the Ministery, even for the very graces of Gods Spirit that shines in them? As it fared with that Councel of Priests, Scribes and Elders touching Steven, Acts 6.15. & 7.54. Do but examine your Consciences well, and you will not deny it.

6 ¶ Again, what makes you that are so civil in other cases, so uncivil, as not to afford them of all other men the common Title of [Master such an one] which you will not deny to a very Cobler? Can you tell me? No, I dare challenge the strongest brain'd Achitophel, [Page] or the most fluent Tertullus amongst you, to yield a wise reason thereof: except that which God hath set down, Gen. 3, 15. I will put enmity between the seed of the serpent and the seed of the woman.

But further to convince you, answer me another question: What mak [...]s you to detain their dues from them, and not pay them a penny except you be forced to it? Or if you do for your peace or credit sake, any thing is thought too much for your Minister; and what you part with, is drawn from you as so much blood from the heart. And then also you will basely asperse him; at least you will alleadge one thing or other to save your purses; as, He had not my voice nor consent when he was chosen; or, I hear at other Churches, and come not at him; or, I like not his preaching, or the like: As any thing shall serve, to save your silver, and to forestal you with preiudice, and make you resolve against your own Conversion: For what is this, but to pick straws, as it were, to put out your own eyes withal?

Yea, many they be, that will pretend conscience (forsooth) that they may rob their Minister; and alleadge, That he hath taken Degrees, is Ordained, He is a Black-coat: Or rather which is the same in effect, He is a conscientious Pastor, or Sheperd of Christs sending, and not an [...]ntruder.

But lest what hath been said should not prove sufficient; how basely will you calumniate him that but takes his Dues, especially of a poor body? Ministers, more then all the world besides, must take a testern for a shilling. And not he alone shall suffer, but all these Church-men (say you) are so covetous, that they never think they have enough: when they have scarce enough to fill the bellies of their own families. All which not onely argues you as brainless as beasts, but proves you to be as full of the serpents enmity, as the egg of a Cockatrice is full of poyson.

Thus every, or any thing shall serve their turns, that study quarrels: Even as a crooked stick shall serve to beat a dog, when a straight one cannot be found.

Now lay all together, and tell me whether this argues not hatred? if not, what can? For love (as the Apostle witnesseth) suffereth long, it is kinde, charitable, envieth not, doth not behave it self unseemly, seeketh not her own, is not easily provoked, thinketh no evil, rejoyceth not in iniquity, beareth all things, enduret [...] all things, 1 Cor. 13. Yea, love is so far from finding faults where are none, that (as wise Solomon hath it) it covereth or passes over all sins, and will not see them, Prov. 10.12. So that if you loved the Ministers, as you will pretend you do, you would deal by them, as the people did by Vlysses; whom they so applauded for the acuteness of an ingenious minde, that they spared to object unto him his bodily deformities; Or if any one did shew the least malignity towards him, that person was branded for a notorious wicked man, as Homer relates. And to speak rightly, we need say no more of a man, then — He is an Enemy to his faithfull Pastor; that is enough to brand him: Nor can there be a greater argument of his being of the brood of Cain, [Page]Haman, Eliah, Michol, Doeg, Shimei, Ahab, Rabshekah, Tobiah, Sa [...] ballat, Pashur, Zedekiah, Elymus, Herodias, and their fellows, then the hatred of good Ministers. For such men would do the same to Christ himself, were he their Minister. There was never any so innocent or vertuous, to whom such Belialists took not exceptions; because they are as deeply in love with vice, as others are with vertue. Yea, whom all men commend, you have some Thersites will take occasion to blast. I'll give you an ear-mark to know such a one by: whereas one of the modester sort will alledge, his Minister is a Presbyterian, or an Independent, or a Royalist; this overgrown Toad will object, that he is a Roundhead; the meaning whereof is, a Religious, Godly, Conscientious man.

7 ¶ But perhaps this is not your case. Suppose it be not; yet what I have before convicted you of, is sufficient to prove you a souldier belonging to that great Red Dragon, that fighteth against Michael and his Angels, Rev. 12. Who, when his hands are bound, casteth a flood of reproaches out of his mouth against the Church, and the remnant of her se [...]d which keep the commands of God, and have the testimonies of Iesus Christ, v. 15, 16, 17. But you are not at all versed in Scripture; therefore we'll come to Reason, and therein answer me a few questions.

Do you do by the Ministers as you ought, or as you would be done by? Would you, when you have discharged your duty and conscience to the utmost of your endeavour, have ill constructions made of your best actions and intentions? be rewarded with the greatest evil, for the greatest good; and the greatest hatred, for the most superlative love? (For, love to the soul, is the very soul of love) Is this an evidence that you have them in singular respect for their works sake? Is this to receive them as an Angel of God, yea, as Christ Iesus? Is this to make them partakers of all your goods, and to be willing to pluck out your own eyes, and to give them if need were, as God commands, and as the godly have been willing to do? I think not.

Indeed, if you may be your own Judges, you will (during the time of this your prejudice) think all but little or nothing. But if the Word of God be consulted with, it will be found persecution in the highest degree: Like that of Ahab and Iesabel to Elias; or that of Herod and Herodias to Iohn Baptist; or that of the Iews, Scribes and Pharise [...] against our Saviour: for they did but express their utmost spigh [...] to Gods Messengers that came to save them; and so do you. And this is a sure rule: He that now under the Gospel shews a spightfull and a malicious minde to a godly zealous Minister; if he had lived in Christs dayes, he would have been ready to have driven the first nail into his body, and rather have been for Barrabas then Iesus. And God measures what we do, by what we would do, whether in good or evil. Thoughts and Desires, in Gods account, are good and evil works ▪ Neither does [...] punish or reward any thing but the Will.

Again, whereas you think not Tongue-taunts to be persecution; [...] [Page] shall one day (if you go on) hear it pronounced so, in your Bill of Indictment. Ishmael did but flout Isaac, yet S. Paul saith he persecuted him, Gal. 4.29. God calls the scorning of his servants by no better a name then persecution. Cham did but scoff at Noah, yet that scoff brought his fathers curse upon him, and Gods upon that. Even the serpents hissing betrays his malice. Those two and forty little children (though but children) were devoured of wild Bears, for only scoffing at the Prophets bald head, 2 King. 2.24. A small matter, if Sensualists may be Judge. But whatever you conceive of it, let all, even heart and tongue-persecution be as far from my soul, as my soul from hell. For assuredly, God will one day laugh you to scorn, for laughing his to scorn; and at last despise you, that have despised him in his Ambassadors.

8 ¶ Again, you think it nothing, or no great matter to detain the Ministers maintenance. But look narrowly into it, and you shall find it to be theft, sacriledge, murder, yea soul-murder, and that in the highest degree: For you rob the Minister of what is as due to him, as any land of inheritance is to the owner. You rob God of his Tythes, offerings, &c. which he accounts most abominable; as you may gather from the many complaints and threatnings which God throughout all the Old Testament utters touching it. For which see only Mal. 3.8, 9, 10, 11. & 1.7, 8, 13, 14. Hag. 1 & 2 chap. Hereby you make your selves guilty of murder: First of murdering your Pastors body and whole family; for if all should be of your mindes, they should starve. Secondly of your own, and all the peoples souls, as much as in you lies: For how should your Pastor feed your souls, if you feed not his body? how should the lamp burn, if you take away the holy oil that should maintain it? and in case it burn not, there will be but a dark house. Men would have fire kept in the Sanctuary, but allow no fewel; they would have the lamp burn, but without oil. But how do they serve Christ & themselves, in so serving their Ministers? To take away the Provante from the Army, is to betray it to the Enemy.

And indeed, if you might have your wills, or if others were of your mind & temper, there should be no Preaching at all, no souls saved, all go to hell. For, to expect that Ministers should preach without maintenance, yea good maintenance, (for to furnish themselves with Books only will cost more then a little) is as if you should shut a Bird into a cage, give her no meat, and yet bid her sing. It amazes me to think how unreasonable and base most men be: They will bestow more upon their very Hair in a moneth, or upon the Smoke of a needless Indian wanton Weed in a week, then upon God and their souls in a whole year. And were it not most just with God to take away our faithful Ministers from us, when we so ill intreat them, and so unworthily reward them? yea, since we love darkness more then light, may not God justly leave us in the dark? and bring upon us a famine of Preaching, who would bring a famine upon the Preachers, by purloining the maintenance of his Ministers? It is but just with God to take away the lamp from that Nation, which hath taken away the holy oil that should maintain it. But it is a true observation, Sacrilege is the greatest theft, yet of it men make the least conscience [...] ▪

But lastly, You make your selves not only guilty of persecution, theft, sacrilege, of murdering bodies and souls, of provoking God to send a famine of his Word, and the like, but you become by it guilty of high treason against God, in thus using his Ambassadors, and against Christ and all his members. For besides that all the disgraces and wrongs that are done to Christs Ministers, redound to him; and he that [...]raduceth, or any way wrongs a Minister for the discharge of his place, his envy strikes at the Image of God in him, [Page] as a world of places prove: So the very root or spring of this their spight and enmity against the Ministry, is an inbred enmity and hatred against God himself. As when Satan slew Iobs sons and servants, his malice was against Iob; Or as when Saul darted a spear Ionathan, his spight was against David.

And accordingly, God takes what is done to his messengers, as done to himself; as in that case of David sending his Ambassadors to the King of Ammon, 2 Sam. 10.6, 7. They have not cast thee away, says God to Samuel, but they have cast me away, that I should not reign over them, 1 Sam. 8.7. You are gathered together against the Lord; and what is Aaron, that ye murmure against him? Numb. 16.11. and the like Exod. 16.7, 8. Luke 10.1 [...]. Ioh. 15.23, 24. Ioh. 7.7. He that despiseth you, despiseth me, 1 Sam. 17.45. Isa. 37.23. Saul, Saul, why persecutest thou me? Acts 9.4. Rev. 16.9.11. Psal. 89.23.

9 ¶ Which being so, how does it behove you to look to your selves, and bewail this sin, this horrible and desperate sin! Was there ever any that was stout against the Lord and prospered, as Iob speaks, Iob 9.4. When the Pitcher contends with the Rock, straw with the fire, it is easie to judge who will come by the worst. And certainly, if most men were not both blinde and mad, they would more respect the Ministry: For if I understand any thing of the Word of God, or know what rectified reason is, there is not a sin in the Nation that so hinders the blessings, or pulls down the judgments of God upon us, as does this very sin. And yet it is not more provoking, then it is a common sin. How it will be answered to their Lord and master at the great day, I tremble to think: Can you answer it then with flashes of wit, or carnal reasons, as you do now? I beseech you look to it. Nor is our love, or hatred to God any way better known, then by our respect to, and usage of his Ambassadors. Lip-love is but lying love. If you love me, keep my commandments, says our Saviour, Ioh. 14.15. Wherefore let my counsel be acceptable: Break off your sins by repentance, kick no more against the pricks; Refrain your selves from these men and let them alone, lest ye be found even fighters against God, Acts 5.38, 39. Nor will it ever repent you, if you come in Heaven, that you were stopt in this your way to destruction. Yea, let the consideration of what you have already done, make you sink down with shame, and tremble for astonishment to think, that notwithstanding you have been so many years in arms against your Maker and Redeemer, and most spightfully and maliciously persecuted his Ambassadors that came to rescue you from the subtlery and slavery of Satan, that bloody devouring Dragon, and vowed enemy of all mankinde: yet God hath no taken the advantage of casting you into Hell, but of his never enough admired mercy hath spared you to this hour! whereas he might most justly have prevented all, in sending you body and soul into everlasting torments, when you were but a span long. For know this, that we need no more to condemn us, then what we brought into the world with us. Yea, we were condemned, so soon as conceived: And that you and I are not at this present frying in Hell-flames, never to be freed, no reason can be al [...]adged, but O the depth!

[Page]Wherefore take heed in time, and as you tender the good of your own souls, defer not a minute; but study and bestir your selves how you may make your peace with God. Yea, do it while the yerning bowels, the bleeding wounds, and compassionate arms of Iesus Christ lie open to receive you▪ whiles ye have health, and life, and means, and time to repent, and make your peace with God. As you tender, I say, the everlasting happiness and welfare of your almost lost and drowned souls: As you expect or hope for grace, or mercy, for joy and comfort, for heaven and salvation, for endless bliss and glory at the last: As you shall escape the direfull wrath of God, the bitter doom and sentence of Christ, the never dying sting and worm of conscience, the tormenting and soul-scorching flames of Hell, and everlasting separation from Gods blissfull presence, abjure and utterly renounce this accursed sin. Oh, get an interest in Christ! For till we become members of his mystical body by regeneration and a lively faith; we (even the b [...]st of us) are as Traitors condemned to suffer eternal torments in Hell-fire, [...]eing onely reprieved for a time. O bless God all the dayes you live, yea, to eternity, that the gate of mercy yet stands open!

10 ¶ But withal take hold of the opportunity before the Draw-bri [...]ge be taken up, lest you never have the like again. Do not dally with God and your own souls; for if this warning be slighted, never look for the like▪ For warning (such a warning) not taking, is a certain presage of destruction, Pro. 29.1. & 1.24, 25, 26. The sons of Eli would not hearken un [...], nor obey the voice of their Father: why? because (saith the Text) the Lord was determined to destroy them, 1 Sam. 2.25. I know, saith the Prophet to Amaziah, the Lord hath determined to destroy thee, because thou hast done this, and hast not obeyed my counsel, 2 Chron. 25.16, 20. Whereas contrarily the Ninevites by hearkning to Ionah; and those very murtherers of the Lord of life, by listening to Peter, were converted and saved, Acts 2.36, 37.

O take heed of preferring your own carnal reason before the written were of God: And that what is spoken of Babel, may not be verified in you; We would have cured him, but he would not be cured: lest you be given to destruction as she was. What sayes our Saviour? This is the condemnation (no [...] like this) that light is come into the world, and men love darkness rather th [...] light, because their deeds were evil, Iohn 3.19, 20. Indeed, if you will rather beleeve Satan, or his sollicitor the Flesh, or be led by the perswasions of your own flattering heart, which is deceitfull above all things, and most desperately evil, Ier. 17.9. No marvel you should be deaf to all hath been said, [...] thinking your selves already good enough, and then farwel all hope of being better: For the opinion of mens being wise, and good enough, is the sole and onely cause of their being no wiser, nor better. Yea, therefore are millions Christians in name onely, because they think themselves Christians indeed. And who is there in all this Nation, that thinks not himself a Christian? though they are able to yeild no reason except this; They are neither Turks nor Iews, nor (which is worse then either, as they suppose) Roundheads. A strong argument, I promise you, able to move the gentlest s [...]le [...] [Page] i [...] this. Yet all the reasonings of Carnal men are thus weighty: As let me give you a few instances.

11 ¶ They will say, they love and [...]ear God as they ought: when what he commands, they do the contrary; are flint unto God, wax to Satan; have their ears always open to the Temper, shut to the Maker and Redeemer ▪ when they are Traitors to him, and take up arms against him. A good sign they serve God and Christ, when Satan, the World and the Flesh have more command of them: when they so far are from loving and serving him, that they hate those that do it, and that for their so doing; and from fearing him, that they more fear the worlds scorns, then his anger. They will in like manner pretend they love Christ that died for them, when they hate all that resemble him in holiness. They are Christians in name, when they will scoff at a Christian in deed, and are enemies to the cross of Christ: Love a form of godliness, but hate the power of it. They will do what God forbids, yet confidently hope to escape what he threatens: will do the Devils works, yet look for Christs wages: Expect that Heaven should meet them at their last hour, when all their long-life they have gallopped in the beaten road towards Hell: Expect to have Christ their Redeemer and Advocate, when their consciences tell them that they seldom remember him but to blaspheme him, and more often name him in their oaths and curses then in their prayers: Will persecute honest and orthodox Christians, and say they mean base and dissembling Hipocrites; think they do God good service in killing his servants, Ioh. 16.2. as Paul touching Stephen, and the Iews touching Christ: Boast of a strong faith, and yet fall short of the Devils in believing, Iam. 2.19. These are some of their syllogisms or arguings; I could even tire your ears with the like. But what doting, blockish and brain-sick Bedl [...]m-Positions are these? Could rational men ever argue in this manner▪ had not the God of this world blinded their eyes, that the light of the Gospel of Iesus Christ should not shine unto them, 2 Cor. 4.3, 4. 2 Thes. 2.9, 10. Did not their deceitfull hearts damnably delude them, as in that case of Leah, Gen. 30.18. and of Saul, 1 Sam. 23.7.21. and of Micah, Iudg. 17.13. Turn to the places, for they are rare to this purpose. If this be Reason, it is Reason frighted out of its wits: Yet this is every wilfull sinners case, yea of every unregenerate man in some measure: As I'll but give you an instance more to clear it.

You shall have them maintain with incredible impudence, accompanied with invincible ignorance; That if a man make scruple of small matters, or of those sins or sinfull customs which they allow of, and will not do as they do, That he is over-precise: Though they may as soon finde Paradise [...]word Hell, as any Text in the Bible that makes for loosness, or against circumspe [...] walking. Yea, who would dream that so gross blockishness should find har [...]or in any reasonable soul, as to think that God should like a man the worse for his being the better, or for having a tender conscience; or look for [...] fear, reverence, and obedience from his servants, then we do from our servants ▪ And yet the same men will grant, that a servant can never be too [...] [Page] Natural men are blinde to spiritual objects, as the Apostle speaks 1 Cor. 18.20. & 2.14. and so no more fit to judge of them, then blinde men a [...] fit to judge of colours. And hence it is, that they have the basest though [...] of the best men, making ill constructions of whatsoever they speak or do as the Scribes and Pharisees dealt by our Saviour. Until we are bor [...] again, we are like Nicodemus, who knew not what it was to be bor [...] again, Iohn 3.4. Until we become zealous our selves, we are like Fest [...] who thought zeal madness, Acts 26.24. Until we be humble our selves we are like Michal, who mocked David for his humility, and thought hi [...] a fool for dancing before the Ark, 2 Sam. 6.16. For, to carnal-minde men, all Religion seems foolishness, 1 Cor. 1.18. It faring between th [...] Sensual and Spiritual, as it does between Youth and Age: For as Youn [...] men think Old men to be fools, but Old men know the Young to be fools so Worldlings think the Religious fools, but the Religious know them to be fools, because they have had the experience of both conditions; [...] the old have been young, but the other are utterly unacquainted wit [...] what they see and know. Besides, the one make the Word their rule i [...] every thing; for they live, and believe, and hear, and invocate, and hope and fear, and love, and worship God in such manner as his Word prescribes▪ The other do all as the flesh leads them, and according to the customs an [...] rudiments of the world.

12 ¶ Now lay all together, and you will think it no whit strange, tha [...] notwithstanding their condition is so miserable, they should yet be so jo [...]cund, confident and secure, that they should neither be sensible of their present condition, nor afraid of future Judgment. Security makes world [...]lings merry; and therefore are they secure and merry, because they are ignorant. A Dunce (we know) seldom makes doubts; yea, a Fool (say [...] Solomon) boasteth and is confident, Pro. 14.16. Ignorance is a veil or curtain to hide away their sins. Our knowledge, saith one of the Learned, dot [...] but shew us our ignorance: And Wisdom (says another) is but one of man [...] greatest miseries, unless it be as well able to conquer, as to discern. The next thing from being free from miseries, is, not to be sensible of them▪ Erasmus could spie out a great priviledge in a blockish condition; Fool (saith he) being free from ambition, envy, shame and fear, are neither troubled in conscience, nor macerated with cares. And Beasts, we see, are not ashamed of their deeds. Where is no reason at all, there is no sin where no use of reason, no apprehension of sin; and where no appre [...]hension of sin, there can be no shame. Blinde men never blush; neither are Worldlings ashamed, or afraid of any thing; because for want o [...] bringing their lives to the rule of Gods word, they perceive not when they do well, when ill. The Timber not brought to the Rule, may easily appear straight, when yet it is not. Whereas every small sin, to a holy and regenerate man that weigheth his sin by the ballance of the Sanctuary, i [...] very grievous, and disturbeth his conscience exceedingly.

Besides, the Regenerate know, that the very end for which they were [...] [Page] [...]reator & Redeemer. They remember also, that they bound themselves by [...] and promise in their baptism so to do. Whereas these brainless and [...]ruitish men never once consider what they came into the world for, nor what [...]ill become of them when they depart hence: Only their care is, that they [...]ay eat, drink, play, sleep and be merry: Whereupon they spend their [...]ays in mirth, and suddenly they go down into hell, as Iob speaks, Iob 21.13. [...]or, like men sleeping in a Boat, they are carried down the stream of this World, until they arrive at their Graves-end Death; without once [...]aking to bethink themselves whither they are going, to Heaven or Hell.

I grant, that in their long sleep they have many pleasant dreams. As [...] instance: They slumber, and suppose themselves good Christians, true Protestants; they dream they repent them of their sins, and that they [...]elieve in Christ; they dream they have true grace, that they fear, and [...]ve, and serve God as they ought; they dream they shall go to Heaven [...]nd be saved: But the truth is, all their Religion is but a Dream, and [...] is their assurance of salvation. They have Regeneration in conceit, [...]epentance and Righteousness in conceit; they serve God well in con [...]eit, and they shall go to Heaven only in conceit, or in a dream; and never [...]wake, until they feel themselves in a bed of unquenc [...]se flames. [...]either did pure and naked Supposals, ever bring any man to eternal [...]ife.

13 ¶ Which being so, and that with the greatest part of the World: [...]ow does it concern every one of you to try and examine your selves, [...]hether it fares not so with you; and to mistrust the worst of your [...]lves, as all wise and sound-hearted Christians do; as you may see by [...]e Apostles, Matth. 26.22. even every of them was jealous of himself, [...]d examined his own heart, though but one of them was guilty of that [...]ul sin which Christ spake of.

Now if you would examine your selves but by those marks I have ready given you, you may easily see whether you are the men guilty [...] what I have laid to your charge. If you would be further informed, [...]k your selves only these three questions. Whether you are of that small [...]mber, whom Christ hath chosen out of the world? Whether you are Re [...]nerate? Whether you have true and saving faith? For otherwise all our hopes and perswasions are but vain presumptions and delusions.

First, Are you of that small number? For, the greatest number, whether [...] men, or great men, or great Scholars, go the broad way to destruction▪ [...]d but a few of either, the narrow way which leadeth unto life; as ap [...]ars by many cleer testimonies and examples; for which see those known [...]aces, Mat. 7.13, 14. 1 Ioh. 5.19. Rev. 20.8. Christs flock, that believe [...] Gospel, are but a little flock, Luk. 12.32. and but few in numbers [...].10.22. & 53.1. Rom. 9.27. & 10.16. Rev. 3.4. 2 Cor. 4.4. Mat. 8.34. [...] 27.22. Acts 28.22. Rev. 13.16.

Yea, of all the CCLXXXVIII several Opinions which Philosophers [...] [Page] way to attain to it, was by doing as the most do. Yea, they all conclude [...] that Number was the best note of the worst way. And we even see by experience, that the basest things are ever most plentifull. And therefore it [...]mazes me to think, how men should be so blockish as they are in this particular: for if you mark it, most men walk in the broad way, and yet ever [...] man thinks to enter in at the strait gate: which could never be, if they we [...] not fools, or frenzie. Again take notice, that many seekers fall short of heaven, Luke 13.24. Do you strive? The righteous shall scarcely be saved▪ what then shall become of the unrighteous? 1 Pet. 4.18.

14 ¶ Secondly, Are you regenerate and born anew? For Christs words to Nicodemus (a knowing, honest, moral man) are express; yea, and he bindes it with an oath: Verily, verily I say unto you, except ye be born again ye can in no wise enter into the kingdom of heaven.

Now if you be regenerate, it will appear by this: Regeneration or new birth, is a creation of new qualities in the soul, as being by nature onely evil disposed. In all that are born anew, is a change, both in the Iudgement from error to truth, and in the Will from evil to good; and in the Affections from loving evil, and hating good, to love good, and hate evil; in the whole man from darkness to light, and from the power of Satan unto God. Is this change wrought i [...] you? For without it there is no going to heaven, no being saved. The [...] —

Thirdly, Have you a true and lively faith in Iesus Christ? For there is no coming to Christ but by saith, Heb. 11.6. By faith we receive the forgiveness of our sins, Luke 7.47, 50. By faith we are justified, Rom. 3.26, 28, 30. Gal. 3.8. By faith through grace we are saved, Eph. 2.8, 9. Luk. 18.42. By faith through the power of God we are kept and preserved to salvation, 1 Pet. 1.5. Nothing but faith can assure us of Gods favor, Eccles. 9.1.2.3. By faith we obtain whatsoever we ask, Mat. 21.22. By faith we are blessed, Gal. 3.14. By faith we know God, 1 Ioh. 4.7. Psal. 9.10. Without faith we cannot profit by hearing the Word, Heb. 4.2. Without faith it is impossible to please God, Heb. 11.6. Whatsoever is not of faith is sin, be they never so glorious performances, Rom. 14.23. and 10.14.

Now you shall know whether you have saith, by this: Faith comes by hearing the Word preached, Rom. 10.17. And the Spirits powerfull working with it, Ioh. 3.3.5.8. Faith purifieth the heart, Act. 15.9. worketh by love, Gal. 5.6. and sanctifieth the whole man throughout, Act. 26.18. Faith is known by its works, Iam. 2.17.18.22. Faith and holiness are as inseparable as life and motion, the sun and light, fire and heat. Again, Faith believeth the threats of the Word, together with the promises; and thereupon feareth sin, as i [...] fears hell. Again, if the Image of God by faith be repaired in you, you cannot but love them that love God, 1 Ioh. [...].10.

Besides, this is a sure rule: That that perswasion only which follows sound humiliation, is Faith; That which goes before it, is Presumption. And [...] Ambrose speaks; No man can repent of sin ▪ but he that beleeves the pardon [...] [Page] [...]bout it, shall finde it as hard a work to beleeve the Gospel, as to keep the La [...] onely God must enable to both.

Now if upon trial you evidently finde that you are of Christs little flo [...] that you are regenerate, and that you have this precious grace of Fa [...] wrought in your heart, you may comfortably assure your self that you sh [...] be saved. Otherwise the Devil and your own heart do but delude you, in [...] [...]ing you the least benefit by the blood of Christ: Yea, it had been bet [...] for you, that there had been no Christ come into the world: For, ev [...] the mercy of God, (which you have contemned) and the means of grace, a [...] the offer of salvation, shall but inhance your damnation, Yea, Christ him [...] that onely Summum bonum, who is a Saviour to all Beleevers, shall be a Revenger to you, if you go on; and bid you Depart ye cursed into everlast [...] fire, &c. Matth. 25.41.

15 ¶ And so much, for the discharge of my conscience and duty; a [...] to make a supply of that, which I should have some way performed lo [...] since.

Yet least I should imitate those, who kindle a fire under green wood, a [...] leave it so soon as it begins to flame; (for I take it for granted, that so of you will lay to heart what hath been said) I have sent you three Bo [...] (writ by an impartial Author, no [...] a Party) which I hold exceeding p [...]fitable for you to peruse. The one speaking more home and full to t [...] matter. The second shewing how it comes to pass, that so many are [...]ceived, who hope to be saved. The third setting out to the life, the [...] thoughts, words, and actions of all natural men; insomuch that no [...] can more lively represent your faces, then it does your hearts. There [...] that you may not be disappointed of your end, by mistaking your way; [...] you may become as true friends to God, and the Ministry, as you have [...] bitter enemies; and so have your part and portion with them at Gods [...] hand, where are pleasures for evermore: Be perswaded to read them, [...] as much observation and circumspection, as you would do the Evidence your Inheritance. Neither count it as a thing indifferent, that may ei [...] be done, or dispensed with; except you are indifferent whether you be [...] or damned. Yea, so minde what you read, as if it were an Epistle writ [...] Heaven, and sent to each of you in particular. Expect not that Christ [...] himself from Heaven should call to you severally by name, as he [...] Saul, and say, Ho Ishmael! such a one; or Ho Elymas! such a [...] why doest thou persecute me? I am Iesus whom thou persecutest, Acts 9. [...] Which yet, if he should, it were no more in effect then he hath often do nor would you be any more warned, or reclaimed by it. As is eviden [...] the example of Hazael, 2 Kings 8.12, 13, &c. And by what Abraham Dives, Luk. 16.31. If you will not [...] Moses and the Prophets, Christ his Apostles in his Word; neither [...] he be perswaded, though one [...] be sent unto you from the damned in [...]e [...]l, or from the glorified spirits in [...] Wherefore hearken unto Conscience; and what concerns you, apply it ▪ [...] [Page] not the whole Bible and all the Sermons they hear, yea the c [...]eck [...] of [...] own Consciences, and the motions of Gods Spirit utterly ineffectual, [...] want of wit and grace to apply the same to themselves. Whereas if they would rightly and ingenuously apply but one Text or two unto their own souls, as they can unto others, (being better able to discern others [...] then their own beams) they might be everlastingly happy.

16 ¶ But it is now a just plague upon our so much Formality and [...] faneness, under our so much means of Grace; that because we (many of us) have heard the Word, and enjoyed the means for thirty, forty, fifty years together, and are never the better, bring forth no fruits thereof; that Christ should say unto such, as he did to the fruitless Fig-tree, Mar. 11.13, 14▪ Never fruit grow on thee hence forward. And the truth is, if yon observe it, you shall very rarely hear of an old Formalist, or Protestant at large, that ever is converted, (but young ones, as Ministers can sufficiently inform you:) Perhaps they may turn to be Antinomians, Ranters, Quakers, or the like, and imbrace Error; but they turn not to the Truth. Or if so, it is a greater miracle then was the creating of the whole world. For, in making such a one a New creature, must be a number of miracles: A blinde man is restored to sight, a deaf man to hearing, a man possest with many devils dispossest; yea, one not only dead in sin, but buried in the grave of long custom, with a grave-stone laid upon him, raised from the dead; and in every one, a stone turned into flesh. In all which God meets with nothing b [...]t opposition, which in the Creation he met not with.

Thus I have been large: But as Iohn could only baptize with water [...] so I can but teach you with words; And when God withholds his condemned grace, Paul himself cannot move a soul. If the Holy Ghost shall set it home to your hearts, that you may so meditate on what hath been spoken, and so practise what hath been prescribed; that God in Christ may be pacified, your sins by free-grace pardoned, and your souls eternally saved: That while you are here, you may enjoy the peace of God, which passeth all understanding, Phil. 4.7. and when you depart hence, you may arrive at the Haven of all happiness in Heaven, where is fulness of joy, and pleasures for evermore; Blessed and happy are ye, Psal. 16.11. Which is my prayer and hope, and should be my joy.

FINIS.

§

London, Printed by Thomas Newcomb ▪ and are to be sold by [...]

[...] Hopefull way to Cure that horrid Sinne of SWEARING.
Or an help to save SWEARERS, if willing to be saved: Being an Offer or Message from HIM, whom they so Daringly and Audaciously provoke. Also a Gurb against Cursing.

[Page]

MEMB. 1.

1. §. Messenger.

NOt to admonish our brother is to hate him, as the Holy Ghost witnesseth, Levit. 19.17. But to scorn our brother should admonish us, is more to hate our selves. That little which Cresus learned of Solon, saved his life. And had Pilate taken that fair warning, his wife gave him: it might have saved his soul; which once lost, cannot be redeemed with ten thousand worlds: no not with the enduring of ten thousand thousand years torments in Hell. When a Dog flies in his masters face that keeps him; we conclude he is mad; are they then rationall men, that (being never so little crost) will fly in their Makers face, and teare their Saviours name in peeces, with oaths and execrations? which is worse then Frenzie. Yea, this is to send challenges into Heaven, and make love to destruction! And certainly it is Gods unspeakable mercy, that every such oath & blasphemy, proves not a Benoni, the death of the mother, Gen. 35.18▪

§ 2. Think me not too bold, or over harsh: for I speak to you both for and from my Maker and Redeemer. Yea, he perswaded to hearken a while unto me, as you would have God another day, hearken unto you. Are you Christians, as you call your selves? if you be, you have at least heard what God and Christ hath done for us. How when we were in a sad condition; when by sin we had forfeited our selves and all we had, and wilfully plunged our souls and bodyes into eternall torments: When neither heaven, earth, nor hell could have yeelded any satisfactory thing besides Christ, that could have satisfied Gods justice, and merited heaven for us; then, O then! The eternall God would dye, viz. so far as was possible or necessary, that we might not dye eternally, Iohn 3.16. A mercy bestowed, and a way found out, that may astonish all the sons of men o [...] [...] [Page] were his enemies, mortally hating him, and to our utmost fighting against him, and taking part with his only enemies (Sin and Satan) as now you doe, not having the least thought, or desire of reconcilement: but a perverse and obstinate will, to resist all means tending thereunto.

3. § O my brethren! bethink your selves; It is his maintenance we take, and live on. The air we breath, the earth we tread on, the fire that warms us, the water that cools and cleanseth us, the cloaths that cover us, the food that does nourish us, the delights that cheer us, the beasts that serve us, the Angels that attend us, even all are his. That we are not at this present in hell, there to fry in flames, never to be freed. That we have the free offer of grace here, and everlasting glory in heaven hereafter, we are only beholding to him. And shall we deny this Lord that hath bought us? shall we most spightfully and maliciously fight on Satans side against him with all our might, and that against knowledge and conscience? I wish you would a little think of it.

4. § For favours bestowed, and deliverances from danger, bind to gratitude: or else the more bonds of duty, the more plagues for neglect. The contribution of blessings, requires retribution of thanks; or will bring distribution of judgments. And certainly, if a friend had given us but a thousand part of what God hath, we should heartily love him all our lives, and think no thanks sufficient. And in reason, Hath God done so much for us, and shall we denye him any thing he requireth of us? though it were our lives, yea our souls; much more our sins; most of all this sottish and damnable sin, in which there is neither profit, nor pleasure, nor credit, nor any thing else to provoke, or intice us unto it, as in other sins; for all you can expect by it is the suspicion of common Lyers, by being common Swea [...]ers: Or that you shall vex others and they shal hate you. Whereas if we could give Christ our Bodyes, and Souls, they should be saved by it, but he were never the better for them. Yea swearing and cursing are sins from which of all other sins we have the most power to abstain. For were you forced to pay three shillings four pence for every oath and curse you utter, as the Law enjoins▪ or if you were sure to have your tongue cut out, which is too light a punishment for this sin [...] damnation being the due penalty thereof, as the Apostle sets it down Iames 5.12. you both could and would leave it, which alone makes it altogether inexcusable. And this know, that the easier the thing commanded is, the greater guilt in the breach of it: and the lighter the injunc [...]ion, the heavier the transgression, as Austin speaks, and Adams eating the forbidden fruit, sufficiently proves. So that it is evident you love this sin, meerly because it is a great sin, and blaspheme out of meer malice to, and contempt of God, which is most fearfull, and (as a man would think) should make it unpardonable, I am sure the Psalmist hath a terrible word for all such, if they would take notice of it, Let them be confounded that transgresse without a cause, Psal. 25.3.

And no marvell that this fearfull imprecation should fall from the Prophet [...] mouth; for that man is bottomlesly ill, who loves vice meerly because [...] [Page] digious, damnable wretch, who (rather then not die) will anger God on set purpose. Wherefore looke to it, and think of it, you cursing, and cursed Swearers; You swear away your salvation, curse away your blessing▪ Howling and Cursing shall be your chief ease in Hell, to whom blasphemy was an especiall recreation on Earth.

5. §. Argue with all the world, and they will conclude, there is no vice like ingratitude. And meer ingratitude returns nothing for good, but you return evill▪ yea, the greatest and most malicious evill, for the greatest and most admired love. It was horrible ingratitude for the Iewes to scourge and crucifie Christ, who did them good every way: for he healed their diseases, fed their bodies, inlightned their mindes, of God became Man; and lived miserably among them many years, that he might save their souls: (though in killing him, they did their utmost to sinke the only ship that could save them) but you are more ingratefull to God and Christ then they were, or can be exprest by the best Oratour alive. For which read more, in a Treatise intituled, Gods goodnesse, and Englands unthankfulnesse, from Chapter 4. to Chapter 7.

6. §. O that you would but consider, that the Lord Iehovah, who is a God, great, and terrible, of most glorious majesty, and infinite purity; hears and beholds you in all places, and in every thing you think, speak, or do who is a just Judge, and will not let this cursed sin go unpunished: then would you keep a narrower watch over your thoughts, then any other can do over your actions; yea, you would assoon stab a dagger to your hearts, as let such oaths and execrations drop from your mouths: whereas now you swear and curse, as if he that made the ear could not hear, or as if he were neither to be feared nor cared for, who for sin cast the Angels out of Heaven, Adam out of Paradise, drowned the old world, r [...]ed down fire and brimstone upon Sodome, commanded the earth to open her mouth, and swallow down quick Corah, and his companie; he who smote Egypt with so many plagues, overthrew Pharaoh and his host in the Red sea, destroyed great and mighty Kings, giving their land for an inheritance to his people: and can as easily with a word of his mouth strike you dead while you are blaspheming him, and cast you body and soul into Hell, for your odious unthankfulnesse: yea, it is a mercie beyond expression, that he hath spared you so long. Consider of it I beseech you, lest you swear away your part in that bloud which must save you, if ever you be saved; yea, take heed lest you be plagued with a witnesse, and that both here and hereafter: for God (who cannot lie) hath threatned that his curse shall never depart from the house of the Swearer, as it is Zach. 5.1. to 5. And I doubt not but you are already cursed, though you know it not; That either he hath cursed you in your bodie by sending some foul disease, or in your estate by suddainly consuming i [...], or in your name by blemishing and blasting it, or in your seed by not prospering it, or in your minde by darkning it, or in your heart by hardning it, or in your conscience by terrifying it, or will in your soul by everlastingly damning it, if you repent not. Wherefore take [...]eed what [...] [Page] [...] our smart) hath a great controversie with the Inhabitants of the Land, because of swearing, Hos. 4.1, 2. Yea, because of oaths the whole land (even the three Nations) now mourneth, as you may see Ier. 23.10. Neither object that ye are so accustomed to swearing that you cannot leave it, for this defence is worse then the offence; as take an instance, Shall a Thief or Murtherer at the Bar alledge for his defence, that it hath been his use and custom of a long time to rob and kill, and therefore he must continue it, or if he do, will not the Judge so much the rather send him to the Gallows?

Wherefore I beseech you by the mercies of God (who hath removed so many evils, and conferred so many good things upon you, that they are beyond thought or imagination) to leave it: especially after this warning, which in case you doe not, will be a sore witnesse, and rise up in judgment against you another day.

MEMB. 2.

Swearer. Did I swear or curse?

1. § Messenger. Very often, as all here present can witnesse, and Satan also, who stands by to take notice, reckon up, and set on your score every Oath you utter, keeping them upon Record against the great day of Assises, at which time every Oath will prove as a daggers point stabbing your soul, to the heart, or as so many weights pressing you down to Hell, Rev. 20.13. and 22 12. As also the searcher of hearts, who himself will one day be a swift witnesse against Swearers, Mal. 3.5. For of all other sinners the Lord will not hold him guiltlesse that taketh his Name in vain, as the third Commandement tels you, Exod. [...]0.7.

2. § But wo is [...]he, it fares with common Swearers as with persons desperately diseased, whose excrements and filth comes from them at unawares; for as by much labour the hand is so hardened that it hath no sense of labour, so their much swearing causeth such a brawny skin of senslessenesse to overspread the heart, memorie, and conscience, that the swearer sweareth unwittingly: and having sworne, hath no remembrance of his Oath, much lesse repentance for his Sin.

Swearer. Alas though I did swear, yet I thought no harm.

3. § Messenger. O fool! What Prince hearing himself abused to his face, by the reproachfull words of his base and impotent Subject, would admit of such an excuse? that whatsoever he spake with his mouth, yet he thought no ill in his heart? And shall God take this for a good answer, having told us before hand, Deut. 28.58, 59. That if we do not fear & dread his glorious and fearful Name, the Lord our God, he wil make our plagues wonderful and of long continuance, and the plagues of our posterity. Besides, how frequently doest thou pollute and prophane Gods Name, and thy Saviours? The Iews grievously sinned in crucifying the Lord of life but once, and that of ignorance: but the times are innumerable that thou doest it, every day in the year, every hour in the day, although thy conscience, and the holy Spirit of [...] [Page] thee that thou hast seldome remembred him but to blaspheme him? and more often named him in thy Oaths and Curses, then in thy prayers.

Swearer. Surely, If I did swear, it was but Faith and Troth, by our Lady▪ the Masse, the Rood, the Light, this Bread, by the Crosse of the silver, or the like: which is no great matter I hope, so long as I swore not by God, nor by my Savior.

4. §. Messenger. That is your grosse ignorance of the Scriptures, for God expresly forbids it, and that upon pain of damnation, Iam. 5.12. First, our Saviour Christ in his own person forbids it, Mat. 5 34, 35, 36, 37. I say unto you Swear, not at all, neither by heaven, for it is Gods Throne; nor by the earth, for it is his footstool; nor by Ierusalem, for it is the City of the great King; neither shalt thou swear by thine head, because thou canst not make one hair white o [...] black; but let your communication be Yea, Yea, Nay, Nay: for whatsoever is more then these cometh of evill. And then by his Apostle, Above all things my brethren, swear not, neither by heaven, nor by earth, nor by any other oath, but let your Yea be Yea, and your Nay, Nay: lest you fall into condemnation, James 5.1 [...] where mark the Emphasis in the first words, Above all things swear not; and the great danger of it in the last word, condemnation.

5. §. If the matter be light and vain, we must not swear at all; if so weighty, that we may lawfully swear as before a Magistrate, being called to it, then we must only use the glorious Name of our God in a holy and religious manner, as you may see, Deut. 6.13. Esay 45.23. & 65.16. Iosh. 23.7. Ier▪ 5.7. Exod. 23.13. And the reasons of it are weighty, if we look into them▪ for in swearing by any creature whatsoever, we do invocate that creature, and ascribe to it divine worship; a lawfull oath being a kind of Invocation, and a part of Gods worship; Yea, whatsoever we swear by, that we invocate, both as our witnesse, surety, and judge, Heb. 6.16. and by consequence, deifie it, by ascribing and communicating unto it Gods incommunicable Attributes, as his Omnipresence, and Omniscience, of being every where present, and knowing the secret thoughts and intentions of the heart: and likewise an Omnipotencie, as being Almighty in patronising, protecting, defending, and rewarding us for speaking the truth, or punishing us if we speak falsly: all which are so peculiar to God, as that they can no way be communicated or ascribed to another. So that in swearing by any of those things, thou committest an high degree of grosse Idolatry, thou spoilest and robbest God of his Glory, (the most impious kind of theft) and in a manner dithronest him, and placest an Idol in his room.

6. §. And as to swear by the creature makes the sin far more heinous, so the more mean and vile the thing is which you swear by (be it by my fay, by cock and pie, hares foot, by this cheese, and such like childish oaths, which are so much in use with the ignorant and superstitious swarm) the greater is your sin in swearing such an Oath: because you ascribe that unto these basest of creatures, which is only proper to God, namely, to know your heart, and to be a discerner of secret things; why else should you call that [...]eature [...] [Page] of him; as mark well what he saith, Ier. 5.7. How shall I spare thee for this? thy children have forsaken me and sworn by them that are no Gods. And do you make it a small matter to forsake God, and make a God of the creature? Will you believe the Prophet Amos, if you will, he saith (speaking of them that swore by the sin of Samaria) that they shall fall and never rise again Amos 8.14. a terrible place to vain swearers.

Neither are we to join any other with God in our oaths, for in so doing we make base Idols, and filthy creatures Corrivals in honour, and Competitors in the Throne of Justice with the Lord, who is Creatour of Heaven and Earth, and the supreme Judge and sole Monarch of all the world.

Or, in case we do, our doom shall be remedilesse, for the Lord threatneth by the Prophet Zephany, that he will cut off them that swear by the Lord and by Malcham. which Malcham was their King, or as some think, their Idol, Zeph. 1.4, 5.

But admit the sin were small, as you would have it to be, yet the circumstances make it most heinous; for even the least sin in its own nature is not only mortal, but rests unpardonable: so long as it is willingly committed, and excuted or defended.

Swearer. But all do swear, except some few singular ones, and they also will lye, which is as bad.

7. §. Messeng. You must not measure all others by your own bushell for although ill Dispositions cause ill Suspicions; even as the eye that is bloudshood sees all things red, or as they that have the Iaundies see all things yellow; yet know that there be thousands who can say truly through Gods mercie, that they had rather choose to have their souls passe from their bodies, then a wilfull prenseditated lie, or a wicked oath, from their mouths; wherefore when you want experience, think the best, as charitie bids you, and leave what you know not to the searcher of hearts.

8 §. As for the number of Swearers, it cannot be denyed, but the sin is almost universall, and this is it which hath incensed Gods wrath and almost brought an universall destruction upon our whole Nation; but is no [...] this excuse [That others do so] a most reasonlesse plea, and only becoming a fool? When our Saviour Christ hath plainly told us, that the greatest number go the broad way to destruction on, and but a few the narrow way which leadeth unto life, Mat. 7.13, 14. And S. Iohn, that the whole world lyeth in wickednesse 1 John 5.19. And that the number of those whom Satan shall deceive, is as the sand of the sea, Rev. 20.8 & 13 16. Isa. 10.22. Rom. 9.27. And tell me. Were it a good plea, to commit a Felonie, and say that others do so? Or Wilt thou leap into Hell and cast away thy soul, because others do so? A [...]orry comfort it will be to have a numerous multitude accompanie us into that lake of fire that never shall be quenched.

Besides it is Gods expresse charge, Exod. 23.2. Thou shalt not follow a multitude to doe evill, and S. Pauls everlasting rule, Rom. 12.2. Fashion not your selves like unto this world.

[...] [Page] some urgent matter constraineth for the confirming of a necessary tru [...] (which can by no other lawfull means be cleared) and for the ending of all contentions and controversies, and clearing our own or our neighbour [...] good name, person, or estate, and to put an end to all strife, aiming at Gods glory, and our own or our neighbours good: which is the only use and end of an oath; in which case a man is rather a patient then a voluntary agent You may swear, otherwise not. Neither must we swear at all in our ordinary communication, if we will obey Gods Word, as you may see, Mat. 5▪34, 35, 36, 37. Iam. 5.12.

Swearer. Except I swear, men will not believe me.

10. §. Messenger. Thou hadst as good say, I have so often made shipwrac [...] of my credit by accustomary lying, that I can gain no belief unto my word without an oaths; for it argues a guilty conscience of the want of credit, an [...] that our word alone is worth no respect, when it will not be taken without a pawn or surety. Neither will any but base Bankrupts pawn so precious▪ Iewel as their Faith, or offer better security for every small trifle. Beside he that often sweareth, not seldome forsweareth. And so I have informed yo [...] from Gods Word, what the danger is of vain and wicked swearing.

MEMB. 3.

1. §. But as if Swearing alone would not presse thee deep enough int [...] hell, thou addest cursing to it, a sin of an higher nature, which non use frequently, but such as like Goliah and Shimei, are desperately wicked it being their peculiar brand in Scripture; as how doth the Holy Ghost stig [...]matize such an one? His mouth is full of cursing, Psal. 10.7. & Rom. 3.1. or, be loveth cursing, Psal. 109.17. and indeed, whom can you observe to lo [...] this sin, or to have their mouths full of cursing? but Russians and sons o [...] Belial, such as have shaken out of their hearts the fear of God, the shame o [...] men, the love of heaven, the dread of hell, not once caring what is though or spoken of them here, or what becomes of them hereafter; yea observe the [...] well, and you will finde, that they are mockers of all that march not unde [...] the pay of the Devill.

2. §. And whence do these Monsters of the earth, these hellish miscrean [...] these bodily and visible Devils learn this their damnable cursing and swearing ▪ Are not their tongues fired and edged from Hell? as Saint Iames hath▪ Jam. 3.6. yea, it is the very language of the damned, as you may see Rev. [...] 1, 21. Only they learn it here before they come thither, and are su [...]proficients therein, that the Devil counts them his best scholars, and se [...] them in his highest form, Psal. 1.1. And well they deserve it, with who [...] the language of hell is so familiar, that blasphemy is become their moth tongue. Besides, it is the very depth of sin, roaring and drinking is the horse-way to Hell; whoring and cheating the foot-way; but Swearing a [...] Cursing follows Korah, Dathan and Abiram. And certainly, if the infe [...] Tophet, be not for these men, it can challenge no guests. But see no [...] witlesse, gracelesse, and shamelesse even the best are that use to curse; [...] [Page] I shall man tremble to name; because I were as good knock at a deaf mans [...], or a dead mans grave, as speak to them.

3. §. Thou art crossed by some one, perhaps thy wife, child, or servant, or else thy horse, the weather, the dice, bowls, or some other of the creatures displease thee; and thou fallest a cursing and blaspheming them, wishing the plague of God, or Gods vengeance to light on them, or some such hellish speech fals from thy foul mouth. And so upon every foolish trifle, or every time thou art angry, God must be at thy beck, and come down from heaven in all hast and become thy Officer to revenge thy quarrel, and serve thy malicious humour. (O monstrous impiety! O shamelesse impudenciel to be abhorred of all that hear it) not once taking notice what he commands in his Word, as, Blesse them that persecute you, blesse, I say, and curse not, Rom. 12.14. And again, Blesse them that curse you, and pray for them which hurt you, Luk. 6.28. which is the practice of all true Christians 1 Cor. 4.12.

4. §. But this is not one half of thine offence, For whom doest thou curse? Alas the Creatures that displease thee are but Instruments, thy sin is the cause, and God the author, 2 Sam. 16.11. Psal. 39.9, 10. Gen. 45.8, Ioh 1.21. from whom thou hast deserved it, and ten thousand times a greater crosse: but in stead of looking up from the stone, to the hand which threw it; or from the effect to the cause, as Gods people doe; thou like a mastiff [...]og, settest upon the stone or weapon that hurts thee. But in this case, Who are you angry withall? Does your horse, the dice, the rain, or any other creature displease you? Alas, they are but servants, and if their Master bid smite, they must not forbear; they may say truly what Rabshekeh usurped, Isa. 36.10. Are we come without the Lord? and all that hear thee may say, as the Prophet did to Senacherib, 2 King. 19.22. Whom hast thou blasphemed? and against whom hast thou exalted thy self? even against the Holy One of Israel.

5. §. Besides, why dost thou curse thine enemie? (if he be so) but because thou canst not be suffered to kill him. For in heart, and Gods account, thou art a murtherer, in wishing him the pox, plague, or that he were hanged or damned. Nor will it be any rare thing at the day of judgment, for cursers to be indicted of murther. For like Shimei and Goliah to David; thou wouldst kill him if thou durst; thou doest kill him so far as thou canst. I would be loath to trust his hands that bans me with his tongue. Had David been at the mercie of either Shimei or Goliah, and not too strong for them, he had then breathed his last.

Nor is it commonly any sin committed, or just offence given thee; that thou cursest. Who could have lesse deserved those curses and stones from Shimei then David? Yea, did not that head deserve to be tonguelesse, that body to be headlesse, that so undeservedly cursed such an Innocent? as after it fell out. For the curses and stones which Shimei threw at David, rebounted upon Shimei, and split his heart; yea, and at last knock [...] out his brains; and the like of Goliahs curses; which is also thy very case. For [...] [Page] Curser meant it, Prov. 26.2. yea, though thou cursest, yet God will blesse, Psal. 109.28. [...]ut thy curses shall be sure to rebound back into thine own brest, Psal. 7.14, 15, 16▪ Prov. 14.30. Cursing mouths are like ill made Pi [...]e [...] which while men discharge at others, recoil in splinters on their own faces, Their words and wishes be but whirlwinds, which being breathen forth, return again to the same place. As hear how the Holy Ghost delivers it▪ Psal. 109. As he loved cursing, so shall it come unto him; and as he loved not blessing, so shall it be far from him. As he cloathed himself with cursing like a garment so shall it come unto his bowels like water, and like oil into his bones; let it be unto him as a garment to cover him, and for a girdle wherewith he shall always be girded, v. 17, 18, 19. Hear this all ye, whose tongnes run so fast on the Devils errand, you loved cursing, you shall have it, both upon you, about you, and in you, and that everlastingly; if you persevere and go on; for Christ himself at the last day, even he which came to save the world, shall say unto all such, Depart from me ye cursed into everlasting fire, prepared for the Devill and his Angels, Mat. 25.41. Where they shall do nothing but curse for evermore; for they no farther apprehending the goodnesse, mercie, and bounty of God, then by the sense of their own torments (the effects of his justice) shall hate him, and hating him they shall cur [...]e him, Rev. 16.11. They suffer, and they blaspheme; there is in them a furious malice against him, being cursed of him, they re-curse him; they curse him for making them, curse him for condemning them, curse him because being adjudged to death, they can never find death; they curse his punishments, because they are so unsufferable; curse his mercies, because they may never taste them; curse the bloud of Christ shed on the Crosse, because it hath satisfied for millions and done their unbeleeving souls no good; curse the Angels and Saints in heaven, because they see them in joy and themselves in torment; Cursings shall be their sins, and their chief ease, Blasphemies their prayers, Lacrymae their notes, Lamentation all their harmony; these shall be their evening songs, their morning songs, their mourning songs for ever and ever. And indeed, who shall go to Hell, if Cursers should be left out? Wherefore let all those learn to blesse, that look to be heirs of the blessing.

7. §. But to be in Hell, and there continue everlastingly in a bed of quenchlesse flames, is not all. For this is the portion, even of Negative and vicelesse Christians; if they be not vertuous. Of such as do not swear exexcept they fear an oath. That abound in good duties, if they do them not out of faith, and because God commands them; that he may be glorified, and others edified thereby. Whereas thou doest supererogate of Satan, in damning many souls besides thine own. Thou hast had a double portion of sin, to other men here; and therefore must have a double portion of torment to them hereafter. The number and measure of thy torments, shall be according to the multitude and magnitude of thine offences, Rev. 20.12, 13. & 22.12. Luk. 12.47. Mat. 10.15. Rom. 2.5, 6. And those offences if I could stand to aggravate them by their severall circumstances, would appear [...]

[Page]With thy swearing and cursing, thou doest not only wound thine own soul worse then the Baalites wounded their own bodies: for thou (wilfully mu [...]therest thine own soul, and that without any inducement, as hath been proved.) But thou art so pernicious, that this is the least part of thy mischief; for thou drawest vengeance upon thousands, by thy infectious and damnable example; as how can it be otherwise? Thou doest not only infect thy companions, but almost all the hea [...], or come near thee. Yea, little children in the streets, have learnt of thee to rap out oaths, and belch out curses and scoffs almost as frequently as thy self; and through thy accustomary swearing learned to speak English and Oaths together; and so to blaspheme God almost so soon as he hath made them. And not only so, but thy example infects others; and they spread it abroad to more, like a malicious man sick of the plague, that runs into the throng to disperse his infection, whose mischief but-weighs all penalty. It is like the setting a mans owne house on fire, it burnes many of his neighbours houses, and he shall answer for all the spoil. So that the infection of sin is much worse then the act.

8 §. Nor wilt thou cease to sin when thou shalt cease to live; but thy wickednesse will continue longer then thy life. For as if we sow good work [...], succession shall reap them, and we shall be happy in making them so: so on the contrary, wicked men leave their evill practises to posterity, and though dead, are still tempting unto sin, and still they sin in that temptation, they sin so long as they cause sin. This was Ierob [...]ams case, in making Israel to sin: for let him be dead, yet so long as any worshiped his Calves, Ieroboam sinned. Neither was his sin soon forgotten; Nadab his son, and Baasha his successour; Zimri, and Omri, and Ahab, and Ahaziah, and Iehoram; all these walked in the wayes of Ieroboam which made Israel to sin; and not they alone, but millions of the people with them. So that it is easie for a mans sin to live when himself is dead; and to lead that exemplary way to Hell, which by the number of his followers, shall continually aggravate his torments. As, O what infinite torments doth Mahome [...] indure! when every Tu [...]k that perisheth by his jugling, does dayly adde to the pile of his unspeakable horrors. And so each sinner, according to his proportion, and the number of souls which miscarry through the contagion of his evill example. And look to it, for the bloud of so many souls as thou hast seduced will be required at thy hands, and thou must give an account for the sins, perhaps, of a thousand. Thou doest not more increase other mens wickednesse on Earth, then their wickednesse shall increase thy damnation in Hell, Luk. 16.

9. §. It were easie to goe on in aggravating thy sinne and wretchednesse; and making it out of measure great, and the souls that miscarry through the contagion of thy evill example numerous. For is not the Gospell and the name of God blasphemed among the very Turks, Iews, and Infidels; and an evill scandall raised upon the whole Church; through thy superlative wickednesse, and other thy fellows? Yea, does not this keep them off from embracing the Christian Religion, and cause them to protest against [...] [Page] and all such wicked and prophane wretches, are not (like dirt in the house of God) thrown out into the street by excommunication: Or as e [...]ovements and bad humours in mans body, which is never at case till it be thereof disburthened; as Austin well notes. That they are not marked with a black coal of infamy, and their company avoided, as by the Apostles order they ought, Rom. 16.17. 2 Thess. 3.6, 14. Eph. 5 5, 7. 1 Cor. 5.5, 11. 1 Tim. 1.20. That they are not to us as Lep [...]rs were among the Iews; or as men full of plague sores are amongst us. We well know the good husband man weeds his field of [...]urtfull plants, that they may not spoil the good corn. And when fire hath taken an house, we use to pull it down, lest it should fire also the neighbours houses. Yea, the good Chirurgion cuts off a rotten member betimes, that the sound may not be endangered. Nor will the Church of England ever flourish or be happy in her Reformation, until such a course is taken.

MEMB. 4.

Swearer. Sir, I unfainedly blesse God, for what I have heard from you; for formerly, I had not the least thought that swearing by faith, [...]roth, or any other creature, was so grievous a sin, [...]s you have made it appear from the Word. And I hope it shall be a sufficient warning to me for time to come.

1. §. Messenger. If so, you have cause to blesse God indeed. For all of you have heard the self-same Word; but one goes away be [...]tered, others exasperated and inraged, wherein Will only makes the difference. And who makes the difference of Wills, but God that made them? He that creates the new heart, leaves a stone in one bosome, puts flesh into another.

2. §. Of hearers there are usually four sorts, Mat. 13.19, to 24. as first, an honest and good heart, will not return from hearing the word unbettered. Yea, he will so note what is spoken to his own sin, that it shall increase his knowledge and lessen his vices. As who by looking in a Glasse shall spy spot [...] in his face, and will not forthwith wipe them out? A wise man will not have one sin twice repeated unto him. And these may be resembled to wax, which yeeldeth sonner to the seal, then steel to the stamp. But

3. §. Secondly, others are like Tullies strange soil, much rain leave [...] them still as dry as dust. Or the Wolfe in the emblem, which though she suckt the Goat, kept notwithstanding her wolvish nature still. For speak what can be spoken to them, it presently passes away like the sound of a Bell that is rung. Let testimonies and examples n [...]ver so much concern them, they prove no other then as so many characters writ in the water, which leave no impression [...]hinde them. Who may be resembled to an Hour-glasse or Condu [...]t, that which in one hour runneth in, the same in another hour runneth out again. Or the Smiths Iron, put it into the fire, it is much sofined: again put it into the water, 'tis harder then before. Yea, let them never so much smart for their sins: they will return to them again untill they perish. Resembling some silly flye, which being beat from the candle an hundred times, and oft singed therein, yet will return to it again untill she be consumed, Prov. 23.35. All those Beasts which went into the Arke [...] came likewise ou [...] [...]

[Page]4. §. Thirdly another sort will very orderly hear the Word, and delight in it; so long as the Minister shall rove in generalities, preach little or nothing to the purpose; But if once he touch them to the quick, drive an application home to their consciences touching some one sin of theirs, as John Baptist served Herod; then they will turn their backs upon him, and hear him no farther, as those Jews served our Saviour, Ioh. 6.66. The Athenians Paul, Acts 17.16, to 34. and Ahab Micaiah, 1 King. 22.8.

5. §. Sore eyes ▪ you know are much grieved to look upon the Sun, Bankrupts cannot abide the [...]ight of their counting books, nor doe deformed faces love to looke themselves in a true Glasse. For which read John 3.19, 20, 2 [...].

But let such men know, that to flye from the light, and reject the means, puts them out of all hope. That sin is past cure, which turns from, and refuseth the cure, Deut. 17.12. Prov. 29.1. As what is light to them that will shut their eyes against it? or reason to them that will stop their Ears from hearing it? If those murtherers of the Lord of life, Act. 2.23. had refused to hear Peters searching Sermon, in all probability they had never been prickt in their hearts, never been saved, ver. 37, 38. And take this for a rule, if ever you see a drowning man refuse help, conclude him a wilfull murtherer.

6. §. Fourthly and lastly, (for I passe by those blocks that goe to Church as dogs do only for company, and can hear a powerfull Minister for twenty or thirty years together, and minde no more what they hear then the seats they sit on, or the stones they tread on.) There are a generation of Hearers who when a Minister does plainly reprove them for their sins, and declare the judgments of God due unto the same, to the end they may repent and beleeve, that so they may be saved; will carp and fret, and spurn against the very Word of God for being so sharp and searching; and thereupon persecute the Messenger, as the Princes and false Prophets did Jeremiah, Herodias John Baptist, and the Pharisees Christ.

7. §. And this God takes as done to himself, What saith Paul? 1 Cor. 7.10. I have not spoken, but the Lord: and therefore as the Lord said unto Saul, Acts 9.4. that he persecuted him, (though in heaven;) so they which resist any truth delivered out of the Word, do resist God himself, and not his Messenger, as evidently appears by these Scriptures, Psal. 44.22. and 74.4.10.18.22.23. & 83.2, 5, 6. & 89.50, 51. & 139.20. Prov. 19.3. Rom. 1.30. &. 9.20. Mat. 10.22. & 25.45. 1 Sam. 17.45. Is [...]. 37.4 22, 23, 28. Acts 5.39. & 9.4, 5. Joh. 9.4. 1 Thess. 4.8. Joh. 15.20, to [...] Numb. 16.11. 1 Sam. 8.7. Mark. 9.42. Psal. 79. [...]2. 2 King. 2.24. O that the Gospels enemies would but seriously consider these Scriptures, and be warned by them. For certainly it is neither wise, good, nor safe, either resisting or angring him, that can anger every vein of their hearts. Yea, God hath Messengers of wrath for them that despise the Messenger of his love.

8. §. But hear why they so mortally hate the naked truth. Because it is the Word by which they are condemned: they loath as much to hear it, as a [...] [Page] if many (as we know by experience) love not to hear the worst of the temporall causes, and cases; nor yet of their bodily distempers, with why their lives or estates be indangered. How much more will wicked men de [...]cline from seeing their hainous abominations, and themselves guilty of Hell and eternall damnation? though thereof there [...] an absolute necessity, if ever they be saved.

9. §. Guilty sinners love application as dearly as a dog does a cudgell. And no marvail, for what Leaper will take pleasure in the searching of his sore [...] Nor were Satan his Crafts-master, if he did permit them: For if they could clearly see the loathsomnesse of their impieties, it were not possible not to abhor them, not to abhor themselves for them; but their blindness makes them love their own filthinesse, as Ethiopians do their own swarthiness ▪ Besides, they love not to have their consciences awakened, but would slee [...] quietly in their sins. And he that desires to sleep, will have the curtain drawn, the light shut out, and no noise made. Whence as good meates, are unwelcome to sick persons: so is good counsell to obstinate and resolved sinner [...] ▪ Tell them of their swearing, drinking, whoring, cheating; they will fret, and chafe, and fume, and swell, and storm, and be ready to burst again to hear it [...] But let envy sweat, swell, and burst; truth must be spoken. And indeed why should not Gods servants take as free liberty in reproving, as the Devil [...] servants take liberty in offending? Shall not the one be as loud for God, as the other are for Baal and Belzebub?

10. §. Yea, admonish them never so mildly, they will say we take too much upon us: as Corah and his complices twitted Moses, Numb. 16.3. not knowing how strictly God commands and requires it, Lev. 19.17. 2 Tim. 2.25 Ezek. 3.18, to 22. 2 Pet. 27, 8. Whence as the Chief Priests answered Iudas What is that to us? so they will blaspheme God, tear Christ in pieces, and more then betray, even shed his innocent bloud, digging into his side with oaths and say, when told of it, What is that to us? when they might as well say, What is Christ to us? what is heaven to us? or what is salvation to us? for to us the one cannot be without the other: we shall never inherit part of hi [...] glo [...]y in heaven, if we do not take his glories part upon earth. And with God it is much about one, whether we be doers of evill, or no hinderers. For i [...] we must not see our neighbours oxe, nor his sheep goe astray, or fall into a [...] but we must reduce him, and help him out of it, Deut. 22.1. we are much more bound to help our neighbour himself from droping into the bottomlesse [...] of Hell. And what know we but we may winne our brother, and so save his soul, Mat. 18.15.

11. §. They will hisse like Serpents, if we trouble their nests never s [...] little. And its a sure sign the horse is galled that stirs too much when he i [...] touched. But what are these men like, and how are they like to speed [...] the end? they are like the Thracian flint that burns with water, and is quenched with oil: their souls are the worse for Gods endeavour to better the [...] His holy precepts and prohibitions; doe either harden them, as the Sun [...]

[Page]12. §. But to be exasperated with good counsell, and in stead of penitency to break into choler; when fury sparkles in those eyes which should gush out with water; it is an evident sign of one that shall perish, Prov. 29.1. Read the words and tremble, a man that hardneth his neck being often reproved shall suddenly be destroyed, and that without remedy: see more Prov. 1, 24, 25, 26, to 33. Whence [...]is the Prophet tells Amaziah, I know that God hath determined to destroy thee, because thou hast done this, and hast not obeyed my counsell, 2 Chron. 25.16, 20. and that the Holy Ghost speaking of Elyes sons, saith that they would not hearken unto, nor obey the voice of their father, because the Lord was determined to destroy them; 1 Sam. 2.25. Yea, it is an observation of Livie, that when the destruction of a person or Nation is destined: then the wholsome warnings both of God and Man, are set at nought. And in reason that sin is past all cure which strives against the cure. Herbs that are worse for watering, Trees that are lesse fruitfull for dunging and pruning, are to be rooted out, or hewn down. Even salvation it self will not save those that spill the potion, and fling away the plaster. When God would have cured Babylon, and she would not be cured, then she is given up to destruction without further warning.

13. §. Ignorant Worldlings (who will beleeve nothing which comes not within the compasse of their five senses) think that because God strikes not, be minds not, Psal. 50.21. Because sentence against an evill work is not executed speedily, therefore the heart of the children of men, is fully set in them to doe evill, as Solomon speaks, Eccles. 8.11. They are like the Israelites, 1 Sam. 12.15, to 20. they will not beleeve without a miracle; and it will be a miracle if ever they be saved. For should they see miracle upon miracle; should God forthwith strike one dead with a thunderbolt, and rain down fire and brimstone upon another, and cause the Earth to swallow down a third quick while they are blaspheming him: they would be as far from beleeving as they were before; as the examples of the old world, the Sodomites, Pharaoh, Balaam, Ahab, Belshazzar, Malchus, and those great Clerks, the Scribes and Pharisees, together with thousands of the Iews, sufficiently manifest.

Yea, it is easier for a man possest with many Devils to be dispossest; to raise one from the dead; or to turn a stone into flesh (in which God should meet with no opposition) then perswade an habituated Swearer to beleeve these ensuing pr [...]pts, predictions, testimonies of the Gospell, or any other saving truth, Mat. 5.20. & 12.36. & 25 30, to 46. 2 Thess. 1.7, 8, 9. & 2.12 Heb. 12.14, 29. Rev. 20.12. to the end, Deut. 29.19, 20. Prov. 1.24. to 33 [...]

14. §. Well may they beleeve what the World, the Flesh, and the Devil suggests unto them: As Satan (that he may make smooth their way to perdition) will perswade the most impudent and insolent sinners, Drunkards▪ Adulterers, Blasphemers, Sabbath-breakers, Bloodthirsty Murtherers, Persecu [...]ters of the Godly, and contemners of Religion, that they may take liberty to continue their sensuall lusts, by a testimony of [...]cripture, and apply Christs passion [...] [Page] head his drum of Rebellion with his pardon: they live as if the Gospell wer [...] quite contrary to the rule of the Law; or as if God were neither to [...] feared not cared for. Hence they exercise their saucie wits in proph [...] scoffs at Religion, and disgrace that bloud, whereof hereafter they would giv [...] a thousand worlds for one drop: hence they tear heaven with their blasphemie [...] and bandie the dreadfull name of God, in their impure and polluted mouths by their bloody oaths and execrations: hence they are so witlesse, grace [...]lesse, and shamelesse; as to swear and curse even as dogs bark. Yea, the have so sworn away all grace, that they count it a grace to swear; and at so far from beleeving what God threatens in his Word against sin, an [...] what is affirmed of his justice, and severity in punishing all wilfull, and im [...]penitent sinners with eternall destruction of body and soul: that they pres [...]sume to have part in that merit, which in every part they have so abused to be purged by that bloud, which now they take all occasions to disgrace to be saved by the same wounds and bloud, which they swear by, and so often swear away; to have Christ an Advocate for them in the next life, whe [...] they are Advocates against Christ in this: that heaven will meet them a [...] their last hour, when all their life long, they have galloped in the bearer rode toward hell. And that though they live like swine all their life long yet one cry for mercy at the last gasp, shall transform them into Saints. An [...] this is the strong faith, they are so apt to boast of, viz. presumption, not confi [...]dence: Or rather, Hope frighted out of its wits. For not withstanding al this, in beleeving the Scriptures, they fall short of the Devils themselves For the Devils doe really beleeve that God is no lesse true and just then he [...]word; [...] mercifull; as his Word declares him to be: and thereupon they tremble a S. Iames hath it, Iames 2.19. whereas these men beleeve not a word tha [...] God speaks, so as to be bettered by it.

15. §. And no marvail, for their wont hath been to beleeve Satan ra [...]ther then God; as did our first parents, Gen. 3. Therefore now afte [...] they have rejected all means of grace, when they are so crusted in their vil [...]lanie, that custome is become a second or new nature: God (that he may pu [...]nish their hardnesse and excesse in sin, with further obduration,) not onl [...] delivers them up to Satan, the God of this world; who so blindes their mindes and deludes their understandings, that the light of the glorious Gospell of Chris [...] shall not shine unto them, 2 Cor. 4.3, 4. Eph. 2.2. 2 Thess. 2.9. But he give [...] them up, even to a reprobate judgment, to the hardnesse of their hearts, and t [...] walk in their owne connsels, Psal. 81.11.12. Rom. 1.21, to 32. And bette [...] be given up to Satan, as the incestuous Corinthian was, then thus to be given up. For he was thereby converted and saved, as God used the matter: making the Scorpion a medicine against the sting of the Scorpion: the Horseleec [...] a means to abate the vicious and superfluous bloud; so ordering Satans craf [...] and malice, to ends which himself intended not.

Whereas these are given over; as a desperate Patient is given over by hi [...] Physitian when there is no hope of his recovery. As thus, Because they wil [...] not receive the truth in love, that they mights be saved; for this cause God give [...][Page]damned who beleeve not the truth, but take pleasure in unrighteousnesse: they are the very words of the holy Ghost, 2 Thess. 2.10, 11, 12. If any would see more touching to wofull condition of a deluded worldling; and how Satan guls wicked men with a world of misprisions, that he may the better cheat them of their souls; Let them read The Drunkards Character, and The Cure of Misprision; for in this I study all possible brevity, being loath either to surfeit or cloy the Swearer; who is commonly short breath'd in well-doing; and l [...]st adding more should hinder him from hearing this: for Satan and his corrupt heart will not condescend, he shall hold out to hear his beloved sin so-spoken against.

MEMB. 5.

1. §. Only I will insert a few notions, aphorisms, or conclusions, touching the former point of Gods forbearing to punish the most stagitious sinners when they so horribly provoke him: together with some pregnant examples of some that he hath executed Martiall Law upon, even in this life.

Cornelius Gallus (not to mention many, nor any that every Author sets down) dyed in the very act of his filthinesse, as Plutarch well notes. Nitingall, Parson of Crondall in Kent, was struck dead in the Pulpit, as he was belching out his spleen against religion and zealous professors of the Gospel. It was the usual imprecation of Henry Earl of Schuartzbourg, Let me be drowned in a Iakes, if it be not so; and such was his end. You may remember one Lieutenant of the Tower was hanged; it had wont to be his usuall imprecation, as he confessed at his death. Earl Godwin wishing at the Kings Table that the bread he eat might choke him if he were guilty of Alphreds death, whom he had before slain: was presently choked, and fell down dead: Yea his lands also sunk into the Sea, and are called Godwins sands: where thousands since have made shipwrack. It was usuall with Iohn Peter mentioned in the book of Martyres to say; if it be not true, I pray God I may rot ere I dye: and God saying Amen to it, he rotted away indeed. A Serving-man in Lincoln-shire for every trifle used to swear, Gods precious bloud, and would not be warned by his friends to leave it: insomuch that hearing the bell tole in the very anguish of death, he started up in his bed and sware, by the former oath that bell toled for him: whereupon immediately the bloud most fearfully issued, as it were, in streams from all parts of his body not one place left free and so dyed. Popiel King of Poland had over this wish in his mouth; If it be not true, I would the Rats might eat me; and so it came to passe: for he was so assailed by them at a banquet, that neither his guards, nor fire, nor water could defend him from them; as Munster mentions. The Iews said, Let his bloud be upon us and upon our children; and what followed? sixteen hundred years are now past, since they wished themselves thus wretched; and have they not ever since, been the hate, and scorne of the world? Did they not (many of them) live to see their City buried in ashes, and drowned in bloud! to see themselves no Nation? Was there ever any people under heaven, that was made so fa [...] [Page] [...] Nor is it seldome that God payes them in their own coin: men prophane Gods name, and he makes their names to stinke. When the pestilence rageth in our streets; blasphemy and execration must confesse that they have their d [...]e wages. Blasphemers live swearing, and dye raving; it is but their wages.

2. §. He punisheth some in the Suburbs of hell, that they might never come into the City it self. The evill he now suffers uncorrected, he refers to be condemned. Sin knows the doom, it must smart here, or hereafter. Outward plagues are but favour in comparison of spirituall judgments; and spirituall judgments but light, to eternall torments. God does not punish all flagitious sinners here; that he may allow some space to repent; and that none may doubt his promise of a Generall Iudgement: nor does he forbear all here, lest the world should deny his providence, and question his justice.

MEMB. 6.

1. §. But what do I urge reason to men of a reprobate judgment? to admonish them, is to no more purpose, then if one should speak to life-lesse stones, or sense-lesse plants, or wit-lesse beasts; for they will never fear any thing till they be in Hell fire; wherefore God leaves them to be confuted with fire and brimstone, since nothing else wil doe it. If there be any here that beleeve a Resurrection (as I hope better things of some of you) all such I would beseech, by the mercies of God before mentioned, that they would not be so desparately wicked, as to mock their admonisher, scoff at the means to be saved, and make themselves merry, with their owne damnations; but that they would entertain this messuage as if it were an Epistle sent from God himself, to invite and call them to repentance. Yea, consider seriously what I have said, and do not, Oh do not mock at Gods Word, nor sport away your souls into those pains which are easelesse, endlesse, and remedilesse. Shal we give an account at the day of judgement for every idle word we speak, Mat. 12.36. and never give a reckoning for our wicked swearing and cursing? we shall be judged by our words, v. 37.

Are you willing to be saved? if you are, Break off your sins by repentance Dan. 4.27. Cease to do evill, learn to doe well, Isai. 1.16.17. Seriously grieve and bewail for the millions of times that you have blasphemed God and pierced your Saviour, and never more commit the like impiety. Yea, doe not only leave your swearing, but fear an Oath and make conscience of it resolve not to take the glorious name of God in vain, nor place any othe [...] creature in his roome: though the Devill should say unto you, as once h [...] did to Christ, All this will I give thee. For it is not enough that we abstained from evill, unlesse we hate it also, and doe the contrary good; Sanctifie the Lord God in your heart, 1 Pet. 3.15. Make a covenant with your mouth, as Jo [...] did with his eyes, and set a watch before the door of your lips, that you thu [...] offend not with your tongue, Psal. 141.3.

2. §. Which if you doe rightly, the like care to avoid all other sins wil [...] necessarily follow: because he that fears to commit one sin out of conscience, and because God forbids it, will upon the same ground, fear all the [...] [Page] commit it, as that God should never impure it, 2 Tim. 2.19. Neither can a regenerate mind consist with a determination to continue in any one sin; as when Christ cast out one Devill, we read that he cast out all, even the whole Legion, Mark. 5.2 &c. And he that makes not some consience of all sin, makes no true conscience of any sin.

And the same is to be understood also of duties commanded, for the same law which injoins us to hate and for sake all sin, commands us also to strive after universal obedience to every precept. And it is a true rule, he that hath not in him all Christian graces in their measure, hath none; and he that hath any one truly, hath all. He that is not sanctified in every part, is truly sanctified in no part, 1 Pet. 1.15. 2 Pet. 3.11. Mat. 5.48. 2 Tim. 3.17. 2 Cor. 7.1. And the least sin allowed of, be it but a vaine thought, or one duty omitted, is enough to cast thee into hell; for the wages of sin (any sin be it never so little) is death, Rom. 6.23. Jam. 1.15. Yea admit thou hadst never acted any the least evill in all thy life, it were not enough to save thee from hell, much lesse to bring thee to heaven, for we need no more to condemn us, then what we brought into the World with us. Gen. 2.17. Psal. 51.5. Rom. 5.12. Whence the new born child in the law was commanded to offer a sin offering, Lev. 12.6.

3. §. Wherefore as you tender the good of your own soul, set upon the work presently before the Drawbridge be taken up; provide with Ioseph for the dearth to come; With Noah, in the days of thine h [...]alth, build the Ark of a good conscience against the floods of sicknesse. Imitate the Ant, who provides her meat in Summer for the Winter following, Yea, do it whilst the yearning bowels, the bleeding wounds, and compassionate arms of Jesus Christ lie open to receive you. Whiles you have health, and life and means, and time to repent, and make your peace with God in Christ, as you tender I say the everlasting happinesse & wel-fare of your almost lost and drowned soul, as you expect or hope for grace or mercy, for joy and comfort, for heaven and salvation, for endlesse blisse and glory at the last. As you would escape the direful wrath of God, the bitter sentence and doom of Christ, the never dying sting, and worm of conscience, the tormenting and soul-scorching flames of hel, and everlasting separation from Gods blissfull presence, abjure utterly renounce all wilfull and affected evill; and in the first place this abominable sin of swearing and cursing.

4. §. The which Grace if you would obtain, omit not to pray for the assistance of Gods spirit, otherwise thy strength is small; yea, except God give thee repentance, and removes all impediments that may hinder, thou canst no more turn thy self, then thou couldst at first make thy self. We are not sufficient of our selves to thinke, much lesse to speak, least of all to doe ought that is good, 2 Cor. 3.5. Job. 15.4, 5. We are swift to all evill, but to any good immoveable. Wherefore beg of God that he will give you a new heart, and when the heart is changed, all the members will follow after it, as the rest of the creatures after the Sun when it arisest. Importune him for grace, that, thou mayest firmly resolve, speedily begin, and continually persevere in doing and suffering his holy will. Desire him to regenerate thy heart, change and pu [...] [Page] then thy will, renew thy affections, and beat down in thee whatsoever stands in opposition to the Scepter of Jesus Christ. Only this let me add [...]. Be sure you wholly and only rest on your Saviour Iesus Christ for salvation, abhorring to attribute or ascribe ought to doing: for our very righteousnesses are as filthy rags, Esa. 64.6. And the sole perfection of a Christian, is the imputation of Christs righteousnesse, and the not imputation of his own unrighteousness [...] a rule which we are very apt to swerve from, either on the right or left hand [...] wherefore if you would not erre, observe this golden mean, endeavor to live as if there were no Gospel, and to dye as if there were no law. And now for conclusion, If thou receivest any power against this great evil, forget not to be thankfull, and when God hath the fruit of his mercies, he will not spare to sow much where he reaps much: and so having set before you life and death, I leave you to choose which of them you like best. Only think what account you shall give of that you have read; for if this warning prevail not, it is much to be feared the next will be that of The Son of man. Mat. 25.41. Depart from me, &c.

Post-Script.

YOu that fear God, or have any bowels of compassion towards the precious souls of those poor ignorant men, women, and children, whom you hear to swear and curse as Dogs barks; (that is not more of curstnesse then out of custome;) with them to read these few pages, neither count it as a thing indifferent which may either be done or dispensed withall; for besides that, God hath commanded the duty of admonition, Heb. 3.13. 2 Tim. 2.25. and commended the practise of it, Rev. 1.2, 6. and condemned the contrary, v. 20. If you do not it, or the like, you hate your brother, Lev. 19.17. and make your self guilty both of his sin and ruine, Ezek. 3.18. to 22. For as none but a Cain will say, Am I my brothers Keeper? so these could never continue their cursing and swearing as they doe: if they were but so happy as to meet with timely and faithfull admonition. Nor can you love God and patiently hear these miscreants blaspheme his holy Name as they do, 2 Pet. 2.7, 8. Or manifest your self his by adoption and regeneration; for wel-born children are touched to the quick with the injuries of their Parents; and not to be moved in this case, is to confesse our selves bastards. Yea it is a base, vile, and unjust ingratitude in those men, that can endure the disgrace of them, under whose shelter they live. Which being so, make it a part of your charity, to give of them as you meet with occasion; as that you shall hourly do, even as you passe the streets, if you but mind it. And me thinks, none that are able should spare to be at a farthing cost, when that farthing, may possibly prove saving of a Swearers soul. And to that end, any one may have what they please; giving so many farthings to the poor. And also other Books or more generall concernment, upon the like terms, repairing to the Blew pales, over against the high Constables short of Shoreditch Church, where there is a Glasse Lanthorne in the window.

§

Imprimatur

JOHN DOVVNAME, THO. GATAKER.

Adde this (together with the Abstract of the Drunkards Character) to God [...]

The Printer to the Reader.

[Page]

IT being observed that many meeting with some of this Authors Collections, do earnestly enquire after the rest [...]. I think it not amisse, to satisfie their desire, and save them further labour, by setting down the severals; which are these,

The Cause and Cure of Ignorance, Errour, Enmity, &c. already printed.

The Cure of Misprision; or Mistake. already printed.

The Victory of Patience. already printed.

The Drunkards character, with an addition. already printed.

The Character or Touch-stone of a true Beleever already printed.

The Character of formall Hypocrite, or Civill Justiciarie. already printed.

Characters of the kindes of Preaching. already printed.

Compleat Armor against evill Societie. already printed.

Cordiall Counsell. already printed.

Gods goodnesse and Englands unthankfulnesse, the second Edition, that is divided into chapters and sections. already printed.

The first part of the Pastors Advocate. already printed.

An Abstract of the Drunkards Character. already printed.

The second part of the Pastors Advocate. to be printed.

The Arraignment and conviction of covetous, cunning, and cruel Governors, Polititians, Officers, Judges, Lawyers, &c. with the lovely and lively characters of Iustice, Thankfulnesse, Contentation, Frugality, Liberality, &c. to be printed.

The Laymans Library, or the poor mans Paradise. to be printed.

FINIS.

ENGLANDS Vnthankfulness striving with Gods Goodness, for the Victory: as Abaslom strove with David, whether the father should be more kinde to the son; or the son more unkinde to the father. Or, Enough (being welweighed) to melt an heart of Adamant.

[Page]

By R. Younge, Florilegus.

In reference to

Leviticus 19.17. and

Isaiah 58.1.

In reading whereof, reflect upon your selves; hearken to conscience; and what concerns you, apply it not to others, as David did Nathans Parable, 2 Sam. 12.1, to 8. And Ahab the Prophets, 1 King. 20.39, to 43. Want of application makes all means ineffectual; and therefore are we Christians in name, only, because we think our selves Christians indeed, and already good enough.

The fourth Impression.

§

Imprimatur,

Thomas Gataker.

CHAP. I.

§ 1 A Wise man (saith Solomon) foreseeth the evil, and preventeth it: but fools go on, and are punished, Prov. 22.9. An argument that most men; yea, almost all men are stark fools, as willfully appear, if we observe but these three, things.

The Precepts of the Gospel.

The Predictions of the Gospel.

The Testimonies of the Gospel.

First, Observe but how strict holy, just, and good the Precepts or Rules [...], by which we ought to walk.

[Page] Thou shalt love the Lord thy God, with all thy heart, and with all thy soul, and with all thy minde, and with all thy strength, Mark 12.30.

Whether [...] eat or drink, or whatsoever ye do, do all to the glory of God, 1 Cor. 10.31.

Whatsoever ye would that men should do unto you, even the same do you unto them, for this is the Law and the Prophets, Matth. 7.12.

Thou shalt not hate thy Brother in thine heart, but thou shalt plainly tell him of his faults; and suffer him not to sin, Levit. 19.17.

And then consider, how few there are amongst us; and how rare (onely here and there one) like rich men, among the multitude, or jewels among other stuff, that either do, or care to walk by this golden Rule; Yea, that instead thereof, make not the World onely their God; and Pleasure, or Profit alone their Religion.

§ 2. Secondly, Observe (ô that we had the grace seriously to observe and minde [...]) but the Predictions; touching the paucity & fewness of those that shall be saved. Strive to enter in at the strait gate, for many will seek to enter, and shall not be able; because strait is the gate, and narrow the way which leadeth unto life, and few there be that finde it: But wide is the gate, and broad the way, that leadeth to destruction; and many there be that go in thereat, Matth. 7.13, 14. Luke 13.23, 24. Again, Many are called (viz. by the outward Ministery of the Word) but few chosen, Mat. 20.16. and 22.24. Yea, St. Iohn affirmeth, that the whole world lieth in wickedness, 1 John 1.19. And that the number of those, whom Satan shall deceive, is as the sand of the Sea, Revel. 20.8. and 13.15, 16, 17. Esa. 10.22. Rom. 9.27.

And we finde it too true, by sad experience; for what eyes can but run over to see, for the most part, how ignorant and erroneous men are, and what lives they leads for scarce one of a hundred, whose knowledge, belief, and life, is in any degree answerable to the Gospel, or the Title that they bear; for Christians they are called, but no otherwise then the Heathen Images are called Gods: because he that is a Christian indeed, will strive to imitate Christ, and square his life in some measure, according to the rule of Gods Word ▪

§ 3. Thirdly, Observe but the Testimonies manifesting how they must be qualified, who mean to be saved. O that we would but believe them; for God expresly tells us, That no unrighteous person shall ever inherit the Kingdome of Heaven; but that such shall have their part and portion in that lake which burneth with fire and brimstone, which is the second death, 1 Cor. 6.9, 10. Gal. [...].21. Rev. 21.8. And that without holinesse no man shall see the Lord, Heb. 12.14. And that except our righteousness exceeds the righteousnes of the Scribes and Pharisees: (who yet excelled our formall Hypocrites, and civil Iusticiaries) we cannot enter into the Kingdome of Heaven, Mat. 5. 20. And that he will recompence every man according to his works, be they good or evil, Psal. [...]2.12. Rev. 10.13. & 22.12. Rom. 2.6. Ier. 2 [...].14. and 82. [Page] 19. and 50.29. and 51.56. Ezek. 7.4, 8, 9. and 9.10. and 11.21. and 16. [...]. And that we shall give an account at the day of Iudgement, for every idle word we speak, Mat. 12.36. And that Christ will come the second time in [...]aming fire, to render vengeance unto them that know him not, and that obey not his Gospel, 2 Thes. 1.7, 8. Psal. 11.6. Yea, the Lord tels us expresly, that he will not be mercifull to such as flatter themselv [...]s in an evil way, but that his wrath and jealousie shall smoke against them; and every curse that is written in his book, shall light upon them, &c. Deut. 29.19, 20. And that if we will not regard, nor hearken unto him when he calls upon us for repentance: he will not hear nor regard us, when in our distress and anguish, we shall call upon him for mercie, but even laugh at our destruction, and mock when our fear cometh, Prov. 1.24, to 33. See other places to this purpose, Hebr. 12.29. Deut. 4.24. Mat. 25.30, 41, to 46. and 3.10.

§ 4 Nor can it indeed consist with his justice to pardon such as continue in an evil course of life; neither was it ever heard, that any ascended into heaven without going up the staires of new obedience: that any have attained unto everlasting life, without faith, repentance, and sanctification of Spirit: For even the Thief upon the Crosse believed in Christ, and shewed the fruits of his faith, in acknowledging his own sin, in reproving his fellow, in confessing his Saviour, even when all denied and forsook him, in calling upon his Name, and desiring by his means and merits everlasting life. Besides we read not, that ever he was outwardly called, until this very hour. Secondly, though there was one saved at the last hour, that none might despair: yet there was but one, that none should presume. Thirdly, the Thiefs conversion was one of the miracles, with the glory whereof our Saviour would honour the ignominy of his Cross. Fourthly, he was saved at the very instant of time, when our Saviour triumphed on the Crosse, took his leave of the world, and entred into his glory: And it is usual with Princes to save some hainous Malefactors a [...] their Coronation, when they enter upon their Kingdoms in triumph, which they are never known to do afterwards. Nor was his sudden conversion ever intended in Gods purpose for an encouragement to Procrastinators; And therefore no cause have we to expect that he should deal after a new and extraordinary way with us, then he hath with all others, and so break the course of his so just, and so long continued proceedings: Yea, he binds it with an Oath, that whomsoevr he redeemeth out of the hands of their spiritual enemies, they shall worship him in holinesse and righteousnesse all the dayes of their lives, Luk. 1.73, 74, 75. 1 Pet. 2.24. Which Scriptures sufficiently shew, that they who in life wil yield no obedience to the Law, shall in death have no benefit by the Gospel, Nor ought any indeed, to pro [...]es [...] Christ, or once to name him with their mouths, except they depart, from iniquity, 2 Tim. 2.19.

§ 5. The which Scriptures, if they be true, (and they fall short of the [Page] Devils that deny it, Iam. 2.19.) what manner of persons ought we to be, in all holy conversation and godlinesse? as the Apostle speaks, 2 Pet. 3.11. And yet most men live as if the Gospel were quite contrary to the rule of the Law, as if God were neither to be feared nor cared for, as if they were neither beholding to him, nor stood in awe of him, both out of his debt and danger; yea, as if there were no God to judge, nor Hell to punish, nor Heaven to reward.

And (which mightily aggravates their sin, and will add to their torment) let some Boanerges be sent unto them, with a message from God, it fares with them as with the Adder, no charming can charm them. The strongest command the loudest denunciations of judgements, the shrillest and sweetest promu [...]gations of mercies, will do no good upon them: For while they are in Dalilahs lap, and lie sleeping like Drones by the hearth of hell, they think themselves as safe, as if they were in Abrahams bosom: Their Adamantine hearts will neither yield to the fire, nor to the hammer, admit of no impression; yea, let them hear of never so many judgments, they tremble and relent no more then the seats they sit on, or the stones they tread on: Even the declaration of sins, denunciation of judgements, description of torments, and the like, no more stir them, then a tale moves one in a dream; their supine stupidity is no more capable of excitation, then the Sea Rocks are of motion, or the Billowes of compassion; which would make one even tremble to think of it.

CHAP. II.

§ 1. BUt what is the reason, why men make no more use of these Predictions of this warning? but that as neer as can be computed, one of two are lascivious or voluptuous; two of three drunkards, ( [...]n Gods account;) nine of ten cruel & unjust persons; nineteen of twenty swearers; twenty nine of thirty Athiests; thirty nine of forty ignorant wretches; forty nine of fifty covetous; ninety nine of an hundred open, or secret enemies to the power of Religion, and contemners of holinesse: For certainly what God in these three particulars hath revealed in his Word, cannot be unknown to any among us, that hate not the light; for every house almost hath a Bible, and Christ hath continued his Gospel amongst us now, neer upon an hundred years, with such supply of able Ministers, that no Nation under Heaven may compare with us.

§ 2. I might give you many reasons of this, as that they were born stark dead in sin, and they thank God they are no changelings; that they, are as good as their Fore-fathers, or those among whom they live, and they neither desire to be better nor wiser; yea, it were a ridiculous singularity so to be: That the custome of sin hath brawned their hearts, and blinded their minds. That they do as Satan their God, 2 Cor. 4.4 and Father, Ioh. [...].44. and King, or Prince, Eph. 2.2 would have them to do: That they will either not hear the Word; (for I think I may say, that one half [Page] of the men and women in the Kingdome come not once a year within the Church-doors, I mean the poorer sort that do not know they have soules: It were good, they were compelled to hear the Word preached, for the wicked, like sullen children, would not forsake their play for their meat, but for the Rod of Correction: And many Saints in heaven might now confess, that they had not known God, but for the Laws. First, compulsory means brought them to the feast, whereof once tasting, they would never leave it; Compel them to come in, &c. Luk, 14.23.) Or if they do hear the Word and understand it in some measure, they will not apply it to themselves: That they will not receive the truth in love, that they might be saved, & are therefore given over to strong delusions to believe lies: That they will not by any means that Christ can use, understand & be converted, and saved; therefore they shall not understand, nor be converted, nor saved, Isai. 6.9, 10. Matth. 13.15. That they harden their own hearts, whereupon their hearts are more hardned: That because they will not regard nor retein God in their thoughts, God gives them over to a reprobate minde, Rom. 1.28. That because they will not take the Spirits counsel, the Spirit gives them up to walk in their own counsels, Ier. 9.14. That they wil believe Satan rather then God, therefore God delivers them up to Satan, so to be deluded, that the light of the glorious Gospel shall not shine unto them, 2 Cor. 4.3, 4. Eph. 2.2. 2 Thes. 2.9, 10. 1 Tim. 4.7. That they are not as they ought, and as it was in the Primitive times cast out of the Church, and all Christian society by excommunication, as dirt into the street, 1 Cor. 5.4, 5. 1 Tim. 1.20. Rom. 16.17, 18. 2 Thes. 3.6. 1 Tim. 6.5. 2 Tim. 3.5. That they do as their flattering False Prophets teach them: That they think they have as good hearts, as the best; and therefore follow that deceitful guide: That they are not ver [...]t in the Scriptures, at least they understand not the spirituality of the Word; nor have they the Spirit to convince them of sin: But I have largely handled these [...]pon other occasions; wherefore I will passe them, and onely give you this one, and I pray, minde it.

§ 3. Wicked men (and such are all natural, and unregenerate persons, whether loose Libertines, or rich worldlings, or civil Iusticiaries, or formal hypocrites, or profound humanists, or cunning Politicians,) are so blockish and void of spiritual understanding, that they will not believe what is written, till they feel what is written; nothing will fully confute them but fire & brimstone: Sin shuts their eyes, and only punishment can open them. Nor will they once think of Heaven, till with that rich man they are tormented in the flames of hell: but even that rich man that had so little care of his own soul during life, when he was in hell-torments, took care for his Brethrens, not out of charity, but because as he had by his perswasion & ill example, bin the occasion of their greater sin; so they by continuing in those sins, should be the occasion of his more grievous torment. But had he bin so wise, as to have believed Moses & the Prophets report of hell, he needed [Page] never to have come into it: The common case of all that come there. They will not believe what Moses & the Prophets, Christ and his Apostles tell them, touching the truth, justice, and severity of God, in punishing sin with eternal destruction of body and soul, and the necessity of obeying his Precepts, until they shall hear Christ say unto them, Depart from me ye cursed, into everlasting fire, prepared for the Devil and his Angels, Mat. 25.41.

§ 4. And indeed for want of this fore-wit, the wisest worldlings, as Balaam and Iudas, and the rich man in the Gospel, and the Scribes and Pharisees, and all Atheists, are in Scripture-language stiled fools, and the wisdome of the world called foolishnesse, twelve times in one Chapter. Read 1 Cor. 1. and Chap. 2. Nor can there be so sure a signe to distinguish between a wise man and a fool. A wise man (saith Bernard) fore-sees the torments of hell, and avoideth them; but a fool goeth on merrily until he feeleth them, and then sayes, I had not thought. True, many wicked men are taken to be wise, and in some sense are so, they have enlightened heads, and fluent tongues, as had Balaam, & Iudas, and Paul before his conversion, and the Scribes and Pharisees; but their hearts remain dark and foolish, as is plain by Rom. 1.21, 22. Ioh. 3.10. Whence even the wisest of them are called by our Saviour fools and blinde, Matth. 23.16, 17, 19, 24, 26. and 27.3, 4, 5. 2 Pet. 2.16. And indeed what is that wisdome worth, which nothing profits the owner of it, either touching vertue, or happinesse? So that you may take this for a rule, They that have but a shew of holinesse, have but a shew of wisdome.

§ 5. Men of the world believe the things of the world, they believe what they see, and feel, and know; they believe the Lawes of the Land, that there are places and kindes of punishment here below, and that they have bodies to suffer temporal smart, if they transgresse, and this makes them abstain from murther, felonie, and the like; but they believe not things invisible and to come; for if they did, they would as well, yea much more, fear him that hath power to cast both body and soul into hell, as they do the Temporall Magistrate that hath onely power to kill the body; they would think it a very hard bargain to win the whole world, and lose their own souls. But if visible powers were not more feared then the invisible God, and the Halter more then Hell (natural men being like beasts, that are more sensible of the flash of powder, then of the bullet,) the world would be over-run without rage. Or,

§ 6. Secondly, they believe the Devil and the Flesh, that prophesie prosperity to sin, yea, life and salvation; as the Pope promised the Powder-Traitors; for though men do the Devils works, yet they look for Christs wages; and there is scarce a man on earth but he thinks to go to heaven; yea, the Devil and sin so infatuate and befor many, that they can even apply Christs passion, as a warrant for their licentiousnesse, and take his [Page] Death as a license to sin, his Crosse as a Letters Pattent to do mischief; So turning the grace of God into wantonnesse: As if a condemned person should head his Drum of Rebellion with his Pardon, resolving therefore to be evill, because he is good: which is to sin with an high hand, or with a witnesse, and to make themselves uncapable of forgiveneesse. And yet wretched and senseless men, they presume to have part in that merit, which in every part they have so abused; to be purged by that blood, which now they take all occasions to disgrace; to be saved by the same wounds, which they swear by, and so often swear away; to have Christ an Advocate for them in the next life, when they are Advocates against Christ in this: And that Heaven will meet them at their last hour, when all their life long, they have galloped in the beaten road towards Hell.

§ 7. The Devil makes large promises to his; but ever disappoints them of their hopes, as he did our first Parents: You shall die saith God; You shall not die at all, saith Satan: Yea, you shall be as Gods, saith he, when his drift was to make them Devils. Yet the Devil was believed, when God could not be credited. Diabolus mentitur, ut fallat; vitam pollicetur, ut perimat, saith Cyprian. And ever since our first parents, gave more credit to Satan, then their Maker: Our hearts naturally have been flint unto God, wax to Satan; so that Satan may in a manner triumph over Christ, and say, I have more servants then Christ ▪ & they do more for me, then his servants do for him: and yet I never died for them as Christ hath done for his: I never promised them so great reward, as Christ hath done to his, &c.

§ 8. Well may these men think they believe the Gospel, as the Jews (who persecuted Iesus, and sought to slay him) thought they believed Moses writings, Ioh. 5.38, 39, 46, 47. But it's altogether impossible, as Christ (who knew their hearts better then themselves) affirmes of them: for certainly they would never speak as they speak, think as they think, do as they do; if they thought their thoughts, words, and deeds should ever come to judgement.

Did men believe, that neither Fornicators, nor Idolaters, nor Thieves, nor Covetous, nor Drunkards, nor Swearers, nor Railers, nor the Fearfull, nor Vnbelieving, nor Murtherers, nor Sorcerers, nor Liars, nor no unrighteous persons, shall inherit the Kingdome of Heaven; (as the Scripture expresly speaks,) but shall have their part in the lake that burneth with fire and brimstone, which is the second death: They durst not continue in the practice of these sins, without fear, or remorse or care of amendment. As for instance, If Lots sons-in-Law had believed their Father, when he told them from God that the City should suddenly be destroyed with fire & brimstone, and that by flying they might escape it, they would have obeyed his counsel. Or if the old world had believed, that God would indeed, and in good earnest bring such a flood upon them as he threatened, they would not have neglected the opportunity of entring into the Ark before it, was shut, and the [Page] windows of heaven opened; much less would they have scoffed, and flowted at Noah, while he was a bulding it. So if men did firmly believe what God speaks of [...]ell, it would keep them innocent; make them officious; they would need no intreaty to avoid it. Men love themselves well enough to avoid a known pain; yea, there would be more fear, and danger of their despair, then of their security. And the like of heaven; if men but believed, what fulness of joy, and what pleasures are reserved at Gods right hand for evermore, for them that love, and serve him in sincerity, Psal. 16.11. they would be more obedient upon earth.

CHAP. III.

§ 1. WHat believe the former Scriptures? and nothing appear in mens lives in the whole Land almost, but pride, covetousness, cruelty, damnable Hypocrisie, prophaning of the Sabbath, cursed swearing and cursing, abominable, and worse then beast-like drunkenness, adultery, lying, slandering, persecuting, contempt of Religion and all goodness: grinding of faces like edged tools, spilling of blood like water, racking of Rents, detension of Wages, and workmens hire; incredible cruelty to Servants, inclosing of Commons, ingrossing of Commodities, griping exactions, with straining the advantages of greatness: unequal levies of legal payments, spiteful suits, biting usury, bribery, perjury, partiality, sacriledge, simoniacal contracts, and soul-murder; scurrility and prophaneness, cozening in bargains, breaking of promises, persidious underminings, Luxury, wantonness, contempt of Gods Messengers, neglect of his Ordinances, violation of his days, and the like: as if these were fruits of faith, & not of Atheism rather.

§ 2. Yea, as if we had contracted with the Devil, that we would abuse all Gods gifts so fast as they come: his blessings make us proud, his riches covetous, his peace wanton, his meats intemperate, his mercy secure; And all his benefits serve us but as weapons to rebel against him: so that we turn his grace into wantonness, and make a trade of sin: yea, it is our least ill to do evil: for behold we speak for it, joy in it, boast of it, tempt, and inforce to it, yea, mock them that dislike it, as if we would send challenges into heaven, and make love to destruction.

§ 3. And yet we are Christians forsooth: I am even ashamed to think that men, that rational men, should be such Sots, or suffer Satan so to gull and beguile them! Certainly men are stark mad; for otherwise, how could it be? how were it possible? that our eares should be alwayes open to the Temp [...]er, shut to our Maker and Redeemer? That we should do nothing else but sin, and make others sin too? That all our thoughts, words and works, should be the services of the world, the flesh, and the Devil? Yea, that we should be even mockers of all that march not under the pay of the Devil? And yet fancie our selves the servants of God, and followers of Christ. Will God be thus mockt? O abominable blindness! for I dare refer [Page] my self to the worst of men that have reasonable souls. As let a very Heathen read the Gospel, & compare the rules thereof with our lives; he must needs conclude, that either it is not Christs Gospel, or we are not Christians.

§ 4. O that men would come to themselves! as it is said of the repenting Prodigal, Luke 15.17. And recover their wit [...] again, that they have lost by the fall, and the long custome of sin. And then they would clearly see and confess, (as all that truly fear God know) that whatsoever they say, or think of themselves; they do not in deed, and in truth believe a Deity: for if they did, how durst they exercise their saucy wits, in prophane scoffs at Religion? and disgrace that blood, whereof hereafter they would give a thousand worlds for one drop: How durst they tear Heaven with their blasphemies? and bandy the dreadful Name of God, in their impure and polluted mouthes, by their bloody oaths and execrations? How could they be such witless, graceless, and shameless miscreants, as to swear and curse, even as Dogs bark? yea, they have so sworn away all grace, that they count it a grace to swear! And are so far from believing, that the curse of God shall never depart from the house of the swearer: And that himself will be a swift witness against swearers: That the Lord hath a great controversie with the inhabitants of the Land, because of swearing; and that of all other sinners, they shall not be found guiltless, that take his Name in vain: And that the Land mourns because of Oaths, as the Scripture speaks, Zach. 5.1, to 5. Exod. 20.7. Hos. 4.1, 2. Ier. 23.10. that (as I said before) they think to be saved by the same wounds, and blood which they swear by, and so often swear away.

And lest they should not themselves soon enough, fill up the measure of their wickedness, even Boyes in the streets, have learn'd of them to wrap out oaths, as frequently as they, and no man so much as reprove, or finde fault with them: yea, through the Parents accustomary swearing, their children have learn'd to speak English and oaths together, & so to blaspheme God, almost as soon as he hath made them. So that we may well wonder, that the Land sinketh not under us, because of Oathes▪ As, ô the numberless number of Oaths & Blasphemies, that this Land groans under! which are spit out, as it were, in defiance of God; and al his prohibitions to the contrary.

§ 5. But the case is so clear, that I dare refer it to themselves, in their sober fits: for their consciences cannot chuse but tell them at one time or other, when they are alone, and at leasure to hear it: that either they believe there is no God at all, or else that God is not just & true; nor speaks as he means in his Word, which is worse: Or if they do believe that he is a just and true God, they believe also that they shall be punished as he threatens for their impenitency and provoking of him; and they provoke him, that they may be punished, which is worst of all. But behold the just judgement of God, (upon the wilfully blinded, and obstinate,) who payes them in their own coin [...] they will not see, nor hear, nor understand, [Page] nor be converted, nor saved; but wink with their eyes, stop their eares, stifle their consciences, harden their hearts, and believe Satan rather then God, & walk in their own counsels: Therefore, saith God, they shall not see, nor hear, nor understand, nor apply any wholesome truth to themselves, nor be converted, nor saved, as may plainly be seen by these ensuing Scriptures, Prov. 28.14. Exod. 7.3, 22. & 10.20. & 14.8. Isa. 6.9, 10. Psal. 69.23. Ier. 51.9. Mat. 13.15. Ioh. 12.37, 39, 40. Rom. 1.21, to 33. & 11.8. Acts [...].27. 2 Thess. 2.10, 11, 12. 2 Cor. 4.3, 4. Heb. 3.8.

It is exceeding remarkable, how God for this cause inflicteth more spiritual judgem [...]nts upon this Age and Nation, then ever we read of. I fear few consider it, as they ought: Wicked men will needs harden themselves without cause; therefore they shall have cause enough. As, had they ever since the world began, such cause to speak evil of the way of Truth, (if I may so speak) and the Professors thereof, as now they have, by reason of the many and abominable errours broached, and maintained? The bitter enmity that is between the very people of God, about things not fundamental: The foul mouths of many, whose Religion and zeal is to rail upon the most godly, able, and Orthodox Ministers; but especially the vicious & lewd practices of many that pretend for Religion; and the notorious cheating, & cozening of those in places of trust, who at first were made choice of, for their pretended piety. All which God permits for the further hardening of his obstinate and malicious enemies. And let wicked men look to it: For as the Devil first puts out their eyes, & then lays blocks in their way, to make them stumble and fall, that so they may dash themselves in pieces: so God himself in justice suffers these scandals to be given, or these stumbling-blocks to be laid, that they may stumble at them to their destruction, and break their souls necks, as it is Ezek. 3.20. See more, 1 King 22.20, 21, 22. Mat. 18.7. 2 Pet. 2.12. Isa. 8.14, 15. 2 Sam. 24.1. 1 Chron. 21.1 And this is a sure rule, that none thus stumble at scandals, but wicked men & Gods enemies; as in the case of David, 2 Sam. 12.14. If you would see more, read Mr. Dyke, of Scandals.

And herein the sin and punishment answer each other in their trancendency, for as of all other judgements, none like this; so likewise of the sin: For this is the condemnation, that light is come into the world, and men loved darknesse rather then light, because their deeds are evil, John 3.19, 20.

§ 6. Nor is this all, the worst is reserved for the Upshot: As hear what will be the issue of mens horrible prophanenesse, & abominable wickedness, if they continue therein, without hearty contrition, and amendment, Men may think it an argument of Gods favour, or dispensation, that they prosper in their wickednesse; that some eminent judgement is not executed speedily upon them: But there cannot be a greater unhappinesse, a heavier curse, then to prosper in ill designes, and ungracions courses; to go on in [Page] sin uncontrouled; for he that useth to do evil, and speeds well, seldome rests until he come to that evil from which there is no redemption.

Besides, Forbearance is no acquittance; the wickedness of the Old World is as abundant in the New World; yet is not the World drowned with water. But why? because God hath ordained for it a deluge of fire. The sins of Sodome are practised every where in our City and Kingdome, yet do the committters escape fire and brimstone on earth, because they are reserved to fire and brimstone in Hell. Do not many persecute the Church as violently as Pharaoh, with Chariots and Armies? who yet escape drowning; there is a reservation of a deeper and bottomless Sea for them; divers murmur at the passages of Gods providence in these times of retribution and Reformation, who are not stung with fiery Serpents, as the Israelites, because they are reserved to a fiery serpent in Hell: Many, yea the most that can come by them take Bribes like Gehazi, without a Leprosie, because of that eternal Leprosie which waits for them. How many a deceitful Executor and Trustee sayes and swears with a little inversion of Ananias his lie, I received but so much, I disbursed so much; yet are not stricken with death temporal, because they are reserved to death eternal. Have not many Monopolists with us, done as bad as those Philippians? Act. 16.16.19. who compounded with the Devil for a Pattent, to bring them in gain, and yet grow rich, and prosper, and leave a great deal of substance to their heires, whose gain will be found losse, when Satan shall seize upon their bodies and soules, and hurry them to Hell. And so of other Sinners; for the like is appliable to the whole Nation, except some few despised ones, and he is a rare man, that does not either mis-believe, or grosly mislive, that is not a worshipper of one of these three, the lust of the flesh, voluptuousness; the lust of the eyes, covetousness; or the pride of life, ambition; which is all the Trinity the world worships.

But of all the rest, let all envious Cains, scoffing Ishmaels, reviling Goliahs, bloody-minded Hamans and Doegs, cursing Shimeis, railing Rabshake's, flouting Tobiahs and Sanballats, cruel Herods, & all the like God- [...]aters, (that carry an aking tooth against every good man they know, and will even hate one, for his being holy, though poor ignorant souls they know it not) look for a whole volume of plagues in the next life, though they escape in this, if they repent not. For it hell-fire shall be their portion that obey not the Gospel, how can they look to escape that oppose it? Or if at the great day men shall be bid, Depart into everlasting torments, for not feeding, clothing, visiting; what shall become of those that maliciously scoffe at Religion, and persecute Christ in his members? which is the depth of sin: For he that despiseth, traduceth, or any way wrongs one that believes in Christ, (especially one of his Ambassadors of the Ministery) strikes at the Image of God in him, by whose Spirit he both speak [...] and acts: And God takes it as if it were done to himself, for [Page] proof of both, se [...] Psal. 44.22. & 74.4, 10, 18, 22, 23. & 83.2, 5, 6. & 89.50, 51. & 139.20. Prov. 19. [...]. Rom. 1.30. & 9.20. Matth. 10.22. & 25.45. [...] Sam. 17.45. Isai. 37.4, 22, 23, 28. & 54.17. Acts 5.39. & 9.4, 5. Iob 9.4. 1 Thes. 4.8. Iohn 15.20. to 26. Numb. 16.11. 1 Sam. 8.7. Mark 9.42. Ier. 17.18. Psal. 79.12. 2 Kings 2.24. O that my old acquaintance, the Formal Hypocrite, and my feigned friend the Civil Iusticiary, and my well-meaning neighbour the Loose Libertine, with millions more, would but seriously consider these Scriptures, and he warned by them, before the Draw-bridge be taken up: For if the bountifulness, and long-suffering of God, do not lead us to repentance, it will increase our condemnation: Besides, God owes that man a grievous payment, whom he suffers to run on so long unquestioned; and his punishment shall be the greater when he comes to reckon with him for all his faults together.

CHAP. IV.

§ 1. BUt admit mens unbelief, impenitency, and prophanenesse, in such glorious times of light, and means of grace as ours is, were not enough to provoke God, to inflict this heavy & grievous judgement upon them; how well do they deserve this, and much more for their horrible and abominable ingratitude to so good a God, so gracious a Saviour and Redeemer, that hath done and suffered, or would do more for them, then can either be expressed, or conceived by any heart, were it as deep as the Sea? As mark well what I (the meanest of a million) shall but paint or draw ou [...] as it were with a cole, of his unspeakable goodnesse to sinners: I will according to my slender ability, but give you a drop to taste out of that ocean.

Touching what God and Christ hath done for us: In the first place he gave us our selves, and all the creatures to be our servants; yea, he created us after his own Image in righteousnesse and holinesse, and in perfect knowledg of the truth, with a power to stand, and for ever to continue in a most blessed and happy condition; and this deserves all possible thankfulnesse; but this was nothing in comparison; for when we were in a sad condition; when we had forfeited all this, & our selves: when by sin we had turned that image of God into the image of Satan, and wilfully plunged our souls and bodies into eternal torments, when we were become his enemies, mortally hating him, and to our utmost fighting against him, and taking part with his only enemies; (Sin and Satan) not having the least thought or desire of reconcilement, but a perverse and obstinate will to resist all means tending thereunto; He did redeem us, not onely without asking, but even against our wills: so making of us (his cursed enemies) servants, of servants sons, of sons heirs, and coheirs with Christ, Gal. 4.7. Here was a fathomless depth, a wonder beyond all wonders!

§ 2. But that we may the better consider what an alms or boon God gave us, when he gave us his Son: Observe that when neither heaven, [Page]earth, nor hell, could have yielded any satisfactory thing, besides Christ that could have satisfied Gods justice, and merited heaven for us, then, O then! God, in his infinite wisdom and goodness, did not onely finde out a way to satisfie his Justice and the Law, but gave us his Son, his only begotten Son, his only beloved Son out of his bosome: And his Son gave himself to die, even the most shameful, painful, and cursed death of the Cross to redeem us; That whosoever believeth in him, should not perish, but have everlasting life, Iohn 3.16. The very thought of which death, before he came to it, together with the weight and burthen of our sins, put him into such an Agony in the Garden, that it made him to sweat, even drops of blood. A mercy bestowed, and a way found out, that may astonish all the sons of men on earth, and Angels in Heaven! Wherefore, ô wonder at this, you that wonder at nothing! That the Lord should come with such a price to redeem our worse then lost souls, and to bring salvation to us, even against our wils: The Lord Ies [...] Christ being rich, for our sakes became poor, that we through his poverty might be made rich, 2 Cor. 8.9. Even the eternal God would die, that we might not die eternally; ô the deepness of Gods love! ô the unmeasurable measure of his bounty! ô Son of God, who can sufficiently express thy love? Or, commend thy pity? Or, extol thy praise? It was a wonder, that thou madest us for thy self, more that thou madest thy self man for us; but most of all, that thou shouldest unmake thy self, that thou shouldest die to save us.

§ 3. And which is further considerable, It cost God more to redeem the world, then to make it: In the Creation he gave thee thy self; but in the Redemption he gave thee himself. The Creation of all things cost him but six dayes to finish it; the Redemption of man cost him three and thirty years. In the Creation of the World, he did but only speak the word; in the Redemption of man, he both spake and wept, and sweat, and bled, and died, and did many wonderful things to do it: Yea, the saving of one soul single, is more and greater then the making of the whole World. In every new creature are a number of miracles, a blinde man is restored to fight, a deaf man to hearing, a man possest with many Devils dis-possest; yea, a dead man raised from the dead, and in every one a stone turned into flesh in all which God meets with nothing but opposition, which in the Creation he met not with.

§ 4. But the better to illustrate this love, consider, that salvation stands in two things: First, in freedome and deliverance of us from Hell Secondly, in the possession of Heaven, and eternal life; Christ by his death merits the first for us; and by his obedience fulfilling the Law, merits the second. The parts of our Iustification are likewise two; the remission of our sins, and the imputation of Christs righteousnesse. And to this would be added, first, Conversion, which comprehends both Faith and Repentance: Secondly, Sanctification ▪ the Parts whereof are Mortification [Page] that is, dying unto sin; and Vivification, which is living unto righteousnesse. Thirdly, Glorification begun and perfected, which is freedome from all evil here, and the perfection of all good and happiness in heaven.

§ 5. What shall I say? God of his goodnesse hath bestowed so many and [...] great mercies upon us, that it is not possible to expresse his bounty therein; for if we look inward, we finde our Creators mercies; if we look upward, his mercy reacheth unto the heavens, if downwards the earth is full of his goodnesse, and so is the broad Sea; if we look about us, what is it that he hath not given us? Air to breath in, Fire to warm us, Water to cool and cleanse us, Clothes to cover us, Food to nourish us, Fruits to refresh us; yea, Delicates to please us, Beasts to serve us, Angels to attend us, Heaven to receive us; And which is above all, Himself and his own Son to be injoyed of us: So that whithersoever we turn our eyes, we cannot look besides his bounty; yea, we can scarce think of any thing more to pray for, but that he would continue those blessings, which he hath bestowed on us already: Yet we covet still, as though we had nothing, and live as if we knew nothing of all this his beneficence. We are bound to praise him above any Nation whatsoever; for what Nation under Heaven enjoyes so much light, or so many blessings, as we? above any creature, &c.

God might have said before we were formed, Let them be Toads, Monsters, Infidels, Beggars, Cripples, Bond-slaves, Idiots, or Mad men, so long as they live, and after that Castaways for ever, and ever: But he hath made us to the best likenesse, and nursed us in the best Religion, and placed us in the best Land, and appointed us to the best, and only inheritance, even to remain in blisse with him for ever; yea, thousands would think themselves happy, if they had but a piece of our happinesse; for whereas some bleed, we sleep in safety; others beg, we abound; others starve, we are full fed; others grope in the dark, our Sun still shines; we have eyes, ears, tongue, feet, hands, health, liberty, reason, others are blinde, deaf, dumb, are sick, maimed, imprisoned, distracted, and the like, yea, God hath removed so many evils from us, and conferred so many good things upon us, that they are beyond thought or imagination: For if the whole Heaven were turned into a Book, and all the Angels deputed Writers therein, they could not set down all the good, which Gods love in Christ hath done us. For all those millions of mercies that we have received from, before, and since we were born, either for soul or body, even to the least bit of bread we eat, or shall to eternity, (of which we could not well want any one) Christ hath purchased of his Father for us, and yet God the Father also, hath of his free grace, & mercie given us, in giving us his Son; for which read Psal. 68.19. and 145.15, 16. and 75.6, 7. Yea, God is many times working our good, when we least think upon him: as he was creating Adam an help meet for him, when he was fa [...] asleep. And as much do [Page] we owe unto God, for the dangers from which he delivereth us: as for the great wealth and dignities whereunto he hath alwayes raised us.

Now if we are so bound to blesse God for his external, temporal, inferiour, earthly, perishing benefits: what praise do we owe for the lasting fruits of his eternal love and mercy? and how thankful should we strive to be? which shall be the next thing treated of.

Now what should we render unto the Lord our God so good and gracious, in way of thankfulnesse for all these his mercies? for favours bestowed, and deliverances from danger, binde to gratitude; or else the more bonds of duty, the more plagues for neglect. The contribution of blessings require retribution of thanks, or wil bring distribution of plagues.

Neither could we possibly be unthankful, if we seriously thought upon what God gives, and what he forgives: For in reason hath he contrived so many wayes to save us; and should not we take all occasions to glorifie him? hath he done so much for us, and shall we denie him any thing that he requireth of us, though it were our lives, yea our souls; much more our lusts? We have exceeding hard hearts, if the blood of the Lambe cannot soften them: stony bow [...]ls, if so many mercies cannot melt them. Was Christ crucified for our sins? and should we by our sins crucifie him again?

§ 6. Now the meditation of what God and Christ hath done for us, should make us do what we are able for him again. For did Christ all this for us, and shall we do nothing for him for our selves? like favours require like gratitude. He that confers a benefit upon a grateful nature robs him of his liberty, and self also: and in one and the same act makes him a vassal, and himself his master. Wherefore if we have any ingenuity in us, it will make us to direct all our thoughts, speeches, and actions to his glory, as he hath directed our eternal salvation thereunto.

But to help and further you herein, if you be willing so to do, take these few directions.

First, Let these things be never out of the mindes, memories, & mouthes of those whom Christ hath done thus for. O let us (I say) remember, as we should never forget. Si totum me debeo pro me facto, quid jam reddam pro merefecto, saith holy Bernard. If I owed my whole self unto thee, for giving me my selfe in my creation: what have I left to pay for giving thy self for me to so cruel a death, to procure my Redemption, which was not so cheap as my creation? Great was the benefit that thou wouldst create me of nothing; but what tongue can sufficiently expresse the greatnesse of this grace, that thou didst redeem me with so dear a price, when I was worse then nothing? We are full of thy goodnesse: O let our hearts run over with thankfulnesse; yea, let so many of us as have either heart or brain, in the next place say, O Lord, What is man that thou art so mindefull of hi [...] ▪ Psal. 8.4. And O man, what is God that thou art so unmindful [Page] of him. And then conclude with, What shall I render unto thee, ô Lord, for all these thy benefits? but love thee my Creator, and Redeeme [...], and become a new creature. I will serve thee, ô Lord, by the assistance of thy grace, because thou hast given me my self: but much more honour thee, because thou hast given me thy Son Christ.

§ 7. Nor can any man in common reason meditate so unbottomed a love, and not study and strive for an answerably thankful demeanure. If a friend had given us but a thousand part of what God hath, we should heartily love him all our lives, and think no thanks sufficient. What a price then should we set upon Iesus Christ! who is the life of our lives, and soul of our souls?

But, thirdly, this should at least make us part with our nearest, dearest, and sweetest darling sins, to serve him in righteousness and holiness every day; every hour, all the dayes of our lives: Even every sin; for what sin should be so dear to us, as Gods onely Son was to him? Do we then for, Gods sake not spare our dearest sin; when God for our sakes, did not spare his dearest Son.

Yea, what a brutish and barbarous unthankfulness, and shame were it that God should part with his Son, and his Son with his own precious blood for us? and we not part with our sinful lusts, and delights for him.

§ 8. Fourthly, Hath Christ done all this for us, his servants, so much, and so many wayes obliged unto him? let us do what we are able for him again. 1 Let us be zealous for his glory, and take his part when we see or hear him dishonoured. Nor can there be any love, where there is no zeal, saith Augustine. Well-born Children are touched to the quick, with the injuries of their Parents. And it is a base, vile, and unjust ingratitude in those men that can endure the disgrace of them, under whose shelter they live. 2 Let us seek to draw others after us, from Satan to Him. 3 Do we all we can, to promote his worship and service. 4 Take all good occasions to publish to others, how good God is; and what he hath done for us. 5 Let us wholly ascribe all the good we have, or do to free grace; and give him the glory of his gifts, imploying them to our masters best advantage. 6 Let us, (that we may expresse out thankfulnesse to him) shew kindnesse to his Children, and poor [...]embers, who are bone of his bone, and flesh of his flesh, Ephes. 5.30.7 [...] or we ourselves for our former unthankfulnesse, and our wonderful provoking of him. 8 Hearken we unto Christs voice, in all that he saith unto us, and express our thankfulness by our obedience. Yea, all this [...], if we do it but for our own sakes: For what should we have, if [...] thus serve Christ, who hath done all these things for his enemies [...] and dishonouring him?

True, we cannot properly be said to do any thing for [...] that have all [Page] we have from him: Or if we could give him our bodies and souls, they should be saved by it; but he were never the better for them; yet we may do these, and many the like things, which he accounts, and rewards as done to himself.

CHAP. V.

§ 1. NOw these things we ought to do; thus thankful we ought to be to God, for his inestimable and unspeakable benefits towards us. But do we thus requite the Lord? or do we what we are able for him again? O that I could say we did! Y [...], I would we were but so thankful to Christ for all his mercies: (the least whereof is greater then all the courtesies of men) as we are to a friend for some one good turn.

But wo worth us, a people not worthy the crumbs of Christs, & our Makers least mercy: Yea, well worthy of more plagues, then either Tyre, or Sydon, Chorazin, or Bethsaida, Capernaum, Sodome, or Gomorrah, Matth. 11.21, to 25. or any people since the Creation: For as if all that Christ hath done for us, were nothing to move us; we are so far from being thankful, from loving, and serving him: that did we seriously think of Christs love, and our odious unthankfulness: and compare Gods goodness with our ingratitude, rightly weighing how we have from time to time abused his mercy, and those many means of grace, which he in his long-suffering hath afforded for our reclaiming: it would even make us speechless, like him in the Gospel, as neither expecting pardon, nor daring to ask it. Yea, ô Lord, it is thine unspeakable mercy, that our Land hath not long since spued us out; and that we are not at this present frying in Hell. For whereas God hath removed so many evils spiritual and corporal, temporal and eternal, from us; and conferred so many good things upon us, that they are beyond thought or imagination.

§ 2. We have striven to multiply offences against him, and to make them as infinite in number, as his blessings. We have done nothing from our infancy, but added sin unto sin; as he hath added mercy to mercy [...] whereby our sins are become for number, as the sands in the Sea; and as the Stars of heaven; and answerable to their multitude, is the magnitude of them, as I have (in the former Part) shewn, and shall further amplifie in this. As tell me; may not God justly another day, call Heaven and Earth to witness against us? that he would have saved us? yea did woo us to accept of salvation; saying, Turn ye; turn ye, from your evil ways: for why will you die, ô people of England? Ezek. 33.11. But we would not be converted nor saved. As thus,

§ 3 Whereas God hath offered us a pardon (in tendering Christ unto us, upon the condition of faith and repentance) even his own Son, to be [Page] a means of our reconciliation; which is such a spectacle of unspeakable mercy, as might ravish our souls with admiration: We are so far from accepting it thankf [...]lly; that we not onely refuse and contemn it, but in a manner deride the offer of it our selves; oppose the Gospel of glad tydings, and persecute Christ in his Members; either with hand, or tongue, or both. We are so far from being holy our selves, (most of us) that we hate holiness in [...]thers. For if any become Religious, and conscionable; and will not for company grievously sin against God; wrong their bodies, destroy their own soules, and wilfully leap into Hell-fire with us: we envy, hate, censure, scoff at, nick-name, rail on, and slander them; that we may flout them out of their faith, damp, or quench the spirit where we perceive it is kindled; discourage them in the way to heaven; baffle them out, and make them ashamed of their holy profession, and religious course, and consequently pull them back to the World; that so we may have their company here in sin, and hereafter in torment. Nor do we so serve the most sincere onely, in whom the graces of Gods Spirit do as apparently shi [...]t as the Sun at noon-day, to the dazling of their eyes: But we condemn all that have more religion then an Heathen; or more knowledge of heavenly things, then a childe in the wombe hath of the things of this life; or more conscience then an Atheist, or care of his soul then a Beast: That live religiously, and will not revel it with us in a shoreless excess; for Round-heads, and Puritans, a name so full of the Serpents enmity, as the egge of a Cockatrice is full of poison.

§ 4. And in all (which is worst of all) we have caused others to do the same abominations, by our evil example. Yea, worse yet then all this, our abominable wickedness, hath brought such a scandal upon our Religion, and the Gospel; that it is even abhorred of the Heathen, and the great and glorious Name of God blasphemed among them. Yea, what else but the unchristian-like behaviour of Christians? hath caused the Turks and Iews, and many among our selves, even to protest against their own conversion. Or what else hath alienated the Indians from the Christian Religion, making them to refuse the Gospel; but this? that they saw our lives more savage, then those Savages themselves: yea, it hath made those poor souls resolve, that whatsoever Religion the Christians were of, they would be the contrary; thinking it impossible, that such beastly and bloody d [...]eds could proceed from any true Religion: Or, that he could be a good God, who had such evill sons. Whereas in the Primitive times, more of them were won to the faith, by the holy lives of Christians; then by the Doctrine which they taught: for it caused them to say, This [...]s a good God, whose servants are so good.

CHAP. VI.

[Page]

§ 1. ANd thus according to my scantling, I have spread before you what God and Christ hath done for us: and how we have again required him. Though God (who searcheth the heart, and trieth the reins) knows infinitely more by us, and sees what strange monsters; what ugly, odious, hideous fiends: what swarms, what litters, what legions of noysome lusts, are couched in the stinking styes of every one of our deceitful hearts: and findes, that if all our thoughts did but break forth into action, we should not come far short of the Devils themselves.

And certainly, if we shall compare the numberless number of our great and grievous abominations, wherewith our Land is filled from corner to corner; with the many means which God hath afforded for our reclaiming: it will be found, that no Nation under heaven, did ever more provoke the Lord. Nor hath he ever strove more with any Nation to reclaim them, then he hath done with us: for when neither mercies, nor any ordinary means would serve the turn; he hath at several times visited us with several judgements, to try what they would do: But we have been so little moved therewith, that instead of becomming better, we have bin the worse for them, (as appears at this day) and more audacious in declaring our sins; as if with Sodom, we took a pride in them, to the great dishonour of our Redeemer ▪ and his Gospel; and to the hardening of all that hear of it: so that our horrid sins are grown up unto heaven ▪ in regard whereof we may justly be confounded, and ashamed to lift up our eyes unto him, who is a Lord so great, and terrible: of such glorious Majesty and infinite purity. Now he that hath ears, let him hear: and he that hath wit, let him consider, and lay it to heart, how thankful a people we are. And not onely ye, ô inhabitants of this our Jerusalem and Judah, would I have to judge, between Christ and his Vineyard; what he could have done for us, more then he hath done, Isaiah 5.4, to 8. But heare ye also▪ ô heavens, and give eare, ô earth; be astonished at it, and horribly afraid, that this foolish people and unwise, should so requite the Lord, Jer. 2.11, &c. Isai. 1.2, to 9. and Verse 15, to 25. Deut. 32.6, &c.

Oh my Brethren, Englands unthankfulness hath striven with Gods goodness for the victory, as Absalom strove with David, whether the Father should be more kinde to the son, or the son more unkinde to the Father. We have been fatted with his blessings, and then spurned at his precepts; resembling the Leopard, who wrongs them most, that give him most fodder.

§ 2. But why do I call it, unthankfulness? when our sin is many degrees beyond ingratitude it self: For not to confesse a benefit, is the utmost confine of unthankfulnesse: meer ingratitude, returnes nothing for good, but we return evil, yea the greatest, and most malicious evil, for the greatest, and most admired love.

[Page]Argue with all the World, and they will conclude, there is no vice like ingratitude: But we are more ingrateful to God, then can be exprest by the best Oratour alive. It was horrible ingratitude, which the chief Butler shewed to Ioseph, Gen. 41.9. which the nine Lepers shewed to Christ, Luk. 17. 17, 18. which the men of Succoth, and Penuel, shewed to Gideon, Iudg. [...].6, 8. which those five spies shewed to Micha, Iugd. 18.14, 18. It was worse which the Israelites shewed to Gideons seed, Iudg. 9.17, 18. which Michael Thraulus shewed to Leo the Emperour; which Iustinianus shewed to that renowned Captain Bellizarius. It was yet worse, which Popilius shewed to Cicero; which Lycaon shewed to his stranger guests, that came to him for relief. It was worst of all in the Iews, to scourge and crucifie Christ, who did them good every way: for he healed their diseases, fed their bodies, enlightened their mindes; of God became Man, and lived miserably amongst them many years, that he might save their souls: (though in killing him, they did their utmost; to sink the onely ship that could save them.) But all these fall far short of our ingratitude to God: for his maintenance we take and live on, the bread we eat, the air we breath, the cloaths we weare, all are his.

§ 3. That we are out of Hel, there to fry in flames, never to be freed: That we have the free offer of grace here, and everlasting glory hereafter in Heaven; where are such joyes, as eye hath not seen, nor ear heard, neither hath entred into the heart of man to conceive, 1 Cor. 2.9. we are beholding to him: Yet we not onely deny this Lord that hath bought us, (as every one does; that prefers Mammon, or any other thing before him) but we hate him, (as he doth hate, and not love God; that loves what he hates, or hates what he loves:) but most spightfully, and maliciously fight on Satans and sins side, against him: and persecute his Children, and the truth with all our might; perswading, and enforcing others to do the same; even wishing that we could pull him out of his Throne, rather then to admit him our just Iudge: And all this against knowledge and conscience, after illumination. I wish men would a little think of it; and then if this will not melt their hearts, no hope that any other means should do it, but perish they must.

§ 4. I confess, I have small hope, that what hath been said of Gods love, and our odious unthankfulness: his goodness, and our ingratitude; (which being seriously considered, were enough to bring the whole world upon their knees) should make them any whit ashamed, or the better; because their blockishness is such, that they think themselves good enough, and that to doubt of it, or strive to be more holy, were but a foolish and needless scrupulosity. Yea, they prefer their condition, before other mens that are so consciencious; A thing strange! yet it is so: For although there be not a leaf in the sacred Volume, but hath matter against a voluptuous life, none for it: For [...]o please flesh and blood, is the Doctrine of [Page]the Devill. Yet how do a wo [...]ld of men stifle their consciences, and force themselves to believe, if it were possible: that in case men will not swear, drink drunk, conform to their lewd customes, and the like; they are overprecise: and that God will like a man the worse, for his being the better; or for having of a tender Conscience. And that he looks for less fear, reverence, and obedience from his servants; then we do from our servants: and yet hold that a servant can never be too punctual, in his obedience to his Masters lawful commands. They think it not enough for themselves, to prefer the pleasing of their senses, before the saving of their souls: and to venture tasting the forbidden fruit, at the price of death eternal: but they account them fools, that do otherwise.

CHAP. VII.

§ 1. O My brethren! it is not to be believed, how blinde and blockish men are; that have hardened their hearts, and seared their consciences with accustomary sinning: for albeit I have informed them how dangerous their estate is, that they might plainly see it, truly fear it, and timely prevent it: yet I have very little hope to do any good upon them. For first, These lines to them are but as so many Characters writ in the water, which leave no impression behinde them: as being like one that beholdeth his natural face in a glass; who when he hath considered himself, goeth his way, and forgetteth immediately what manner of one he was, James 1.23, 24. of like some silly Fly, which being beat from the Candle and hundred times, and oft singed therein: yet will return to it again, until she be consumed, Prov. 23.35. All those Beasts which went into the Ark unclean, came likewise out unclean.

Secondly, Though these sparks of grace may kindle piety in others, yet not in them: for they are out of all hope of being healed. For what is light, to them that will shut their eyes against it? or reason, to them that will stop their ears from hearing it, and men of their condition, do on purpose stop their ears, and wink with their eyes: lest they should see with their eyes, and hear with their ears, and understand with their hearts, and so should be converted, as our Saviour shews, Matth. 13.15. and St.Paul, Acts 28.27. yea, it's well, if they do not carp, and fret against the Word, and persecute the Messengers, as Herod did Iohn Baptist, Demetrius Paul, and the false Prophets Ieremiah. And how should not that patient perish, who after he is launced, flies from the Chirurgion, before the binding up of his wound? Or how should not that sin be past cure, which strives against the cure? certainly salvation it selfe, will not save those that spill the potion and fling away the plaister. O if these Adders had not stopt their ears! how long since had they been charmed? I grant they have reason so to do (such as it is.) For will a Leper take pleasure, in the searching of his sores; and Satan the like: for if they could clearly see, the loathsomnesse of their impieties: it were not possible not to abbor them; not [Page] to abhor themselves for them: but their blindnesse makes them love their own filthinesse, as Ethiopians do their own swarthinesse.

§ 2. And to tell you the truth, (though I speak against my self, had I not a further reach in it) it were an unreasonable motion in me, if I should request mindes propossest with prejudice to hear reason. Since the World and the Devil hath so forestalled their judgements therewith against Gods people, and goodnesse it self; that they resolve never to be better then they are. And where Satan hath set this his porter of prejudice: though Christ himself were on earth: that soul would make an ill construction, of whatsoever he did or spake: as we see in the Scribes and Pharisees; who when he wrought miracles, reputed him a sorcerer: when he cast out Devils, thought it to be by the power and Prince of Devils: when he reproved sinners, he was a seducer; when he received sinners, he was their favourer: when he healed the sick, he was a Sabbath-breaker, and the like: yea, they counted him the greatest offender, that offended not once in all his life; which would make a wise man suspect his own judgement, or the common [...]ame▪ and to examine things throughly before they condemn one, whom they know no evil by.

Yet this is the case of these men of most men: for even as an ill stomack, turns all it receives into ill humours: or as a Spider converts every thing she eats into poison: so they whatsoever they hear of, or see in the godly: So blinding themselves with prejudice, that like Pyrrhon, they will not believe what their eyes see, and their ears hear. Yea, I would fain know, what means can possibly be used, that shall be able to reclaim them? They will neither be softened with benefits, nor broken with punishments: Gods severity cannot terrifie them, nor his kindness mollifie them. Yea, should these fools be brayed in a mortar, among wheat with a Pestle, yet they will not depart from their wickednesse, as Solomon expresseth [...]t, Prov. 27.22. Yea, the more these Anviles are beaten upon, the harder they are.

§ 3. The change of means, whether the Word, Iudgements, Mercies, or the like: do but obdure their hearts, instead of melting them; as we see by many examples. The nine plagues could not prevail with Pharaoh: Yea, they hardened his heart the more, When Iesus cried with a loud voice, and yielded up the ghost; the vail of the Temple rent in twain, from top to the bottom: the earth did quake, the Graves did open themselves, and the dead Saints came forth, and went into the holy City; the Sun was forsaken of his light, &c. as if all were se [...]ible of their Makers suffering: when as the generality of the people that had heard his preaching, and seen his many miracles: yea, those great Clerks, the Scribes and Pharistes, were altogether insensible, and worse then all the rest of the creatures: The very stones of the Temple were soft in comparison of their stony hearts: and they which were dead in their graves, were alive to those which were dead in their sins.

[Page]Let Malchus be smitten to the ground, with the words of our Saviour: let him have his right ear cut off, and miraculously healed again by him, whom he came to apprehend: yet he will be one, that shall lead him bound to Pilate. Let the Sodomites be all struck blinde, for contesting with Lot, and his two Angels: they will not cease seeking his doore, to break it open, until they feel fire and brimstone about their [...]ares, Genes. 10.

And let men look to it, for If they will not believe Moses, & the Prophets, Christ and his Apostles: they would not believe, though God should send an Angel from the living in Heaven; or a Messenger from the dead in Hell to warn them; as Abraham tells Dives, Luke 16.31. Yea, let God himself forbid Balaam to go with Balaks messengers; to curst [...]e [...] of Israel: yea, let an Angel stand in his way, with a drawn sword to stop him: yea, let him hear his beast speak under him: yet he slights all. I might instance other examples; as what a warning had Haz [...]el given him by the Prophet; of all the abominable wickednesse he should commit? 2 Kings 8.12, 13, &c. And likewise Ah [...]b, who was told from the Lord, that if he went to war, he should perish? yet neither would take warning, but wo [...]t on, and sped accordingly. And also of the Old world: so that one word as good speak to liveless stones, or senselesse plants, or witless beasts, as to such men [...] any thing they will be bettered by it. Yea, reason [...]once debauch [...] is worse then brutlshnesse: I see the savagest of all creatures, Lions, Tyge [...]s, Bears, &c. by an instinct from Go [...], came to seek the Ark: (as we see swine foreseeing a storm; run home, crying for shelter) not one man do I see, except Noah and his family. So none but the well-affected, whose hearts is pleaseth the Lord to change, will be the better for what they have heard, of Gods goodness and their Ingratitude, see 1 Sam. 10.26.

§ 4. They have been too long sick of sin to be recovered, and will rather be confounded, then reformed: they have brazen browes, sti [...]e necks, uncircumcized eares, blinded eyes, fat, and heavy hearts, obdurate souls, as strong as a stone, and as hard as a neather mil-stone, Ezek. 11.19. by reason whereof it comes to passe; that those who are fil [...]hy, will be filthy still; in spite both of Law and Gospel. Yea, they are stark dead to all ordinary means: which is an infallible signe of their eternal ruine, as they may see, both by testimonies, Deut. 17.12. Prov. 19.1. and 1.24, 25, 26. Heb. 10.28. Hos. 4.14, 17. Isai. 57.17. And likewise by pregnant examples, 1 Sam. 2.22, to 26. 2 Chron. 25.16, 20.

What should I more say? If thou beest an habituated sinner; blinded, or f [...]restalled with prejudice; & resolved to go on in thy wickedness, and do as others do, without either conscience of sin, or guidance of reason. Thou art dead in sin; and not onely dead, as Ia [...]rus daughter was, Matth. 9.25. Nor onely dead, laid out and coffin'd, as the widowes son of Naim was, [Page] Luke 7.14. But dead, coffin'd, and buried as Lazarus vvas, Iohn the 11.39. even till thou stinkest in the nostrils of God, and all good men. So that I have no other message to deliver unto thee; then that which the vigilant Captain, delivered together with a deaths wound to his sleeping Sentinels Dead I found thee, and dead I leave thee.

§ 5. Onely thou, ô Father, to whom nothing is hard, if it be thy good pleasure: (as why not seeing it will make much for the glory of thy great Name, to save such a mighty sinner; who Manasses-like hath multiplied offences above the number of the sand of the Sea; and is bound down with many iron bands.) Say unto his soul, Live; yea, quicken thou him, [...] merciful Redeemer, who art the fountain of life. It is true, they angry threatning against sinners is importable: but thy merciful promise is unmeasurable, and unsearchable. Thou therefore that are able to quicken the dead; and make even of stones, children to Abraham: mollifie these stony hearts, we beseech thee, with the blood of the Lambe: and make of these children of the Devil (Iohn 8.44.) Members of thy Son Iesus Christ.

CHAP. VIII.

§ 1. ANd that my utmost endeavour, may answer the strength of my desires: and for that God does not ordinarily work, but by means. I will notwithstanding the small hope I have, of these Aethiopians changing their skin: or these Leo [...]ards their spots, Jer. 13.23. even against my own reason, try yet annother way: because my hearts desire is, that they may be saved, Rom. 10.1. Yea, I assure you, if God should bid me ask what I would, (as once he did Solomon) if I know my own heart; it should be no other thing, then that my brethren, and Countreymen, might have their eyes opened: be turned from darkness to light; d [...]d from the power of Satan unto God, that they might receive forgiveness of sins, and inheritance among them which are sanctified by faith in Christ, Acts 26.18.

§ 2. Nor am I altogether out of hope; for as with God nothing is impossible: so I call to minde that the Apostle saith, 1 Cor. 14. If an unbelieving Idiot, shall hear the secrets of his heart made manifest to himself, and others: he will then be convinced, and [...]all down on his face and worship God and say: This is of God indeed, or of a truth, Vers. 24, 25. and I doubt not, but by Gods help, I shall shew these ignorant unbelievers, from the written Word, their very thoughts and the most secret intents of their hearts, Heb. 4.12. and so, that their own consciences shall bear me witness, I belie them not.

Wherefore lend me your best attentions, I beseech you: and in reading take notice, of what concerns each of you: and if conscience plead guilty, hearken thereunto.

§ 3. Now that I may speak to all whom it concerns; namely those ignorant, unbelieving and ungrateful wrethches formerly spoken of: and [Page] that It may prove of general behoof, I will give you the several chara [...]r [...] of seven sorts of men, which include the whole number, viz.

The Loose Libertine,

The Civil Iusticiary,

The Formal Hypocrite,

The Miserly Muck-worm,

The Profound Humanist,

The Cunning Politician,

The False Teacher, that flatters sin, & flowts holiness.

And in some one of these, every nat [...]ral man shall read the very thoughts of his heart: together with his words and actions. For if ought be wanting in the one, it shall be supplied in the other: which is as much as can be expected. For otherwise I can no way avoid Tautologies; nor Interfering.

If it be asked, why I seem to forget the character of an ignorant person? I answer, it were not proper to make him a distinct party: for all these that I have mentioned; are equally ignorant, (if unregenerate:) touching spiritual, experimental, and saving knowledge: though some more fools then others in the things of this life. Nor is any Profound Humanist, or Cunning Politician, or False Teacher so wise: but it is through ignorance, that he doth so ill: and which is as good, the ignorant man shall meet with his own thoughts, words, and actions, in every of the seven Characters: if he be but wise enough to know the issue of his own heart and brain, when he sees the Brats brought before him.

I shall also occasionally pourtray, or paint out: the usual cunning, Covetousness, and Cruelty.

Of Governours,

Of Officers,

Of Iudges,

Of Lawyers,

Of Projectors,

Of Engrossers,

Of Gripers,

Of Wasters, &c.

And the better to illustrate, or set out the fairness, or deformity; of each vertue and vice: I will give you the lively and lovely Characters of

Iustice,

Thankfulness,

Contentation,

Frugality,

Liberality.

CHAP. IX.

§ 1. I Begin with the Loose Libertine, or openly prophane: for he shall lead the Troop, as Judas led the Souldiers.

Thou that art openly pro [...]hane dost so manifestly prove and [Page] profess thy self to be one of those ignorant, unbelieving, ingrateful, & wicked wretches herein co [...]cern'd: yea, to be one of the children of disobedience whom Satan hath blinded: that in respect of others, I should think it needlesse to spend time in further proof thereof: yet I would gladly say something to shame thee out of thy self: wherefore briefly thus: Thou art kept by the Devil in a snare, and taken captive of him at his will: he ruleth, and worketh his pleasure in thee, as being thy God and Father, and Prince, and M [...]ster, 2 Tim. 2.26. Joh. 8.44. and 14.30. 2 Cor. 4.4. Thy odious qualities are these and the like: thou doest ban [...]h all civility, and give thy self over to sensuality: and art neither afraid nor ashamed; to let thy wickedest thoughts break forth into actions. Yea, thou thinkest thy self th [...] honester man for it: and boastest thou art none of those dissembling Hypocrites that seem to be what they are not. Thou art a common Drunkard: in [...]tead of quenching thy thirst, thou drownest thy senses and wilt leave thy wits, rather then the Wine behinde thee.

§ 2. Thou desirest not the reputation of honesty, but of good fellowship ▪ Thou art a continual swearer, and that of bloody oaths. One of our Ruffians, or sons of Belial: who when thou art displeased with others, wilt flie in thy Makers face, and tear thy Saviours Name in pieces: even swearing away thy part in that blood, which must saye thee if ever thou beest sayed. Yea, if thou art neve [...] so little provoked, curses with thee, strive for number with oaths, and lewd speeches with both. Thou knowest no other dialect, then roaring, swearing, and banning: the language of Hell, which thou learnest before thou comest thither: and in case thou art reproved for it, thou wilt say, We take too much upon us: as Corah and his complices twitted M [...]ses, Numb. 16.3. not knowing how strictly God commands, and requires it, Levit. 19.17. Heb. 3.11. 2 Tim. 2.25. Ezek. 3.18, to 22. 2 Pet. 2.7, 8. Whence as the chief Priests answered Iudas; What is that to us? so thou wilt blaspheme God, tear Christ in pieces, and more then betray; even shed his innocent blood, digging into his side with oaths: and say: when told of it, What is that to us? When thou mightest as well say; What is Christ to us? What is Heaven to us? or what is salvation to us? For to us the one cannot be without the other. We shall never inherit part of his glory in Heaven, if we do not take his glories part upon Earth. And with God it is much about one; whether we be doers of evil, or no hinderers. For if we must not see our neighbours Ox, nor his Sheep go astray; or fall into a pit: but we must reduce him, and help him out of it, Deut. 22.1. We are much more bound, to help our Neighbour himself, from dropping into the bottomless pit of Hell. And what know we? but we may win our brother, and so save his soul? Matth. 18.15. Again, thou art an usual companion of Harlots, thy summum bonum is a Punk ▪ and thou wilt rather burn in hell, then marry: All thy felicity is in a T [...]vern, or Brothel-house: where Harlots and Sycophants rifle thy estate, and then [Page] send thee to rob. Thou art one of those that St. Peter speaks of: thou hast eyes ful of adultery, & that cannot cease to sin. Thou gazest upon every fair face; and lustest after every beautiful woman: Thy speech is lewd, and obscene: thy discourse scurrility, lascivious thy behaviour. Thou art a frequent slanderer of thy Neighbour: an open Sabbath-breaker: Canst boast of sin, and mischief, and if need be defend it.

§ 3. Like the Salamander, thou art never well, but in the fire of contention: And art apt to quarrel, yea, kill a man for every foolish trifle; be it but for the wall, or refusing to pledge thee; as if thy honour were of more worth then thy soul. Yea, the Devil hath so blinded, and bewitcht thee: that thou thinkest every wrong, or disgraceful word quarrel just enough, to shed blood: that true valour consists onely in a brave revenge and being implacable: that patience is but an argument of baseness; and therefore thou wilt rather suffer a sword in thy bowels, then a lie in thy throat. I confess, thou wilt fight in no quarrel but a bad one: and sooner in thy Mistresses defence, then in thy Makers.

§ 4. Thou art of a reprobate judgement touching actions and persons: esteeming good evil, and evil good, Prov. 17.15. and 29.27. Isai. 5.20. Thou doest stifle thy conscience, and would'st force thy self to believe if it were possible: that in case men will not swear, drink drunk, conform to thy lewd customes, and the like: they are over-precise; and to forbear evil, is quarrel sufficient for thee. Thou speakest evil of all, that will not run with thee to the same excess of riot, 1 Pet. 4.4. making them a by-word to the people, Job 17.6. and a song amongst thy fellow Drunkards, Psal. 69.12. Thou art so desperately wicked, that thou wilt mock thy admonisher, scoff at the means to be saved; and make thy self merry with thy own damnation.

§ 5. Instead of hating the evil thou doest, and thy self for doing it: thon art glad of it, rejoycest in it, boastest of it; yea, pleadest for it, and applaudest thy self for thy wickedness: God is not in all thy thoughts, except to blaspheme him, and to spend his dayes in the Devils service. And rather then abridge thy pleasure, thou wilt hazard the displeasure of God. Thou doest not honour, but art stubborn, and disobedient to thy parents: a Rioter, &c. If they stand in need of thee; thou wilt not nourish, or maintain them, as they did thee in thy need. Thou takest no care to provide for [...]hine own family; but drinkest the very blood of thy Wife, Children, and Servants: and art therein worse then an Infidel. Thy greatest delight [...] in devillish cruelty: as to see the poor innocent Creatures fight, pick [...]ut one anothers eyes, and tear each others flesh. Yea, to see two men fight, [...]nd kill one another: thou accountest but a sport, or playing, 2 Sam. 2.14, [...]0 17.

§ 6. Thou wilt borrow, or run in debt with every one; but nev [...] [...]arest [...], or satisfie any one: except it be thy Hostess for [...] [Page] lest she should never more trust thee. Thou wickedly spendest thy patri [...]mony in riot, and upon Dice, Drabs, Drunkenness. Thou hast never th [...] wit to think upon sparing, until thou comest to the bottom of the Purse like an hour-glass turned up, thou never leavest running till all be out Shouldest thou live never so long, thou wilt never attein to the years o [...] discretion: thou wilt never become thine own man, until thou hast no o [...]ther: nor ever see want, until thou feelest it. Thou art onely witty t [...] wrong, and undo thy self: and which is worse then all; if death finde thee as banquerout of spiritual; as of worldly goods: it will send thee to an eternal Prison. Thy pride so swels thee, and makes thee look so big ▪ as if the river of thy blood, would not endure to be banked within the channel of thy veins. Thou must have shift of attire, though thou cans [...] not shift thy self out of the Mercers books, until thou hast sold the othe [...] Farm, or Lordship: thou wilt pay the whole reckoning, that thou may [...] be counted the best man: a bare head in the streets, does thee more good▪ then a meals meat. Thou wilt soon bring a noble to nine pence: an inheritance of five hundred pounds per annum, to five hundred shillings ▪ Thou art a vain glorious fool, and scornest any employment, or to be of any calling: which is a pride, without either wit or grace.

§ 7. As good men by their godly admonition, and vertuous example; draw all they can to Heaven: so thou by thy subtile allurements, and viclous example; drawest all thou canst to hell. For as if it were too little, to damn thy own soul: or as if thine own sins would not press thee deep enough into hell: thou doest all that possibly thou canst, to entice and enforce others to sin with thee: for thou doest envy, hate, scoff at, nickname rail on, and slander the godly; that thou mayest flowt them out of their faith, damp, or quench the spirit where thou perceivest it is kindled; discourage them in the way to heaven, to make them ashamed of their holy conversation, and religious course: pull them back to the World, tha [...] so thou mayest have their company here in sin, and hereafter in torment.

§ 8. Thou fearest a Iayl more then thou fearest hell: and standest more upon thy sides smarting, then upon thy soul. Thou regardest more the [...] blasts of mens breath, then the fire of Gods wrath: and tremblest more a [...] the thought of a Ser [...]eant, or Bailiff, then of Satan, and everlasting perdition. Thou takest incouragement from the Saints falls, and sins of God [...] people, to do the like: when they should serve thee as Sea-marks, to mak [...] thee beware. Yea, thou doest most sordidly, take liberty, and incouragement to go on more securely in thy evil courses; because God is merciful [...] and forbears to execute judgment speedily: and to defer thy repentance, be [...]cause the Thief upon the Cross, was heard at the last hour. Thou wilt boldl [...] do what God forbids; and yet confidently hope to escape what he threatens ▪ Thus I could go on, to tell thee a thousand more of these thy wicke [...] [Page] thoughts, words, and actions; had I not already done it. But because I would not present my other Readers, with Cole-worts twice sod: be perswaded to take view of them, in my other small Tract, entituled, The odious, despicable, and dreadful condition of a Drunkard, drawn to the Life: though indeed, even a tithe of these are sufficient evidences, to prove thee one of those ignorant, unbelieving, ingrateful, and notorious wicked wretches before spoken of: and to make thee confess that thou art in a most damnable condition. But stand thou by, and let the Civil Iusticiary, and formal Hypocrite hold up their hands, and hear their Charge.

And so much for the first Division allotted for such as are notoriously wicked. For though I determined to have made of all but one Volume; yet now new thoughts have taken place, and caused me to melt the whole again; and cast it into several Divisions: whereby being sold single, every man may have his proper portion apart. My reasons are these, & the like.

1 It is because many (be they never so short-breath'd, in well doing) will read a few leaves: that will not once look upon a large Volume.

2 Divers will be at the cost of a few pence, that would rather perish then lay out a pound.

3 Some, as they have but little money; so they have less time to spare, (as they use the matter) for the good of their souls.

4 Admonitions, and instructions if they exceed: are wont as nails, to drive out one another.

5 Should the Civil Iusticiary read the prophane mans Character; or the open-handed Prodigal, the close-fisted, and griping Oppressors: this would rather encourage, and strengthen them in their wickedness, then fright them from it.

6 Some have such queasie stomacks, that if they see their potion big, as well as bitter; they will choose to die, rather then take it.

And because I have found by ample experience, that many have a minde to read good Books yea, a zeal (such as it is) to reclaim others from evil, so it may cost them nothing: who otherwise have no stomack to either. (For when the like was to be given about, swearing and cursing: even the better sort of men and women could fetch them by a thousand a week from all parts of the Kingdome. But since they have (for some reasons) been sold, for eight a penny: not one of an hundred could finde in their hearts to give that peny, were it to save eight of their friends souls: which shews both how they love money; and what hollow-hearted devotion they have. The Lord discover the same unto them.) There is (over against the High Constables short of Shoreditch Church) of this first part, or division to be given freely, together with the cure of cursing and swearing: provided, they that desire them can read very well: for otherwise they will so nick-name words, and make it such non-sense, that one would rather his lines should never be read, then so brokenly. [Page] And I could wish that men would not fetch them for base ends, as one did formerly fetch many hundreds of that against Swearing, and Cursing: onely to save the buying of waste Paper (though he had many fair pretences of sending them to Graves-end, Canterbury, Dover, and all other places, where Sea-men resorted:) which being found out, made the Donor with-draw his gift until now.

It was, I think, a most wicked act, for which he deserves to be stigmatized and made an example to others. And let men take heed of abusing things Dedicated to holy uses; for they are the sharpest kinde of edged tools, and therefore are not to be jefted with: Neither will God so be mocked.

The end of the first Division.

POSTCRIPT.

AUgusti [...]e that his ignorant hearers might the better understand him, would sometimes speak false Latine: and I for my accidental Readers good, have (and that purposely) done as absurdly in another kinde: viz. used the same expression in one Tract (when I have deemed it weighty and convincing) that may be found in another: which to many will not be discernable, though obvious enough to some: Who may if they please censure it and me for it: But presuming that the more charitable, and ingenuous would not have it otherwise, it shall not much trouble me.

§

LONDON, Printed by R. and W. L. for Iames Crump, in Little Bartholomews Well-yard.

A LEAFE From the TREE of LIFE, Wherewith to heal the NATION of all Strife and Controversie and to settle therein PEACE and UNITIE.

[Page]

By R. Younge a Roxwell Bee, whose sting is as Soveraign as its Honey is sweet, and whose Enemies have no less cause to love him then his Friends.

Sold by Iames Crump in Little Bartholmews, Well-Yard, and Henry Crisps in Popes Head-Alley, 1661.

CHAP. I.

Reverend Sir,

SOme time since I heard you upon Ier. 51.9. We would have healed Babilon, but she would not be healed, &c. What change it hath wrought in me, I forbear to mention: But certainly Satan and the World fear they have lost, the one a subject or prisoner, the other a limbe or member ever since: for whereas they never molested me formerly [...] now as if I were rescued out of Satans clutches, that Lyon foams and roars, and bestirs himself to recover his losse.

And as for my old acquaintance, they so envy to see themselves casheered, and so mortally hate me, for that I will no longer continue miserable, nor run with them (as I have done) to the same excesse of riot, 1 Pet. 4.44 that they make me weary of my life, as the daughters of Heth d [...]d Rebeckah, Gen. 27.46.

Yea I am so scoft at and scorned, both by Parents, Friends, and Enemies, that it not only hinders me from doing the good I would, or appearing the same I am; but it almost beats me off from being religio [...]s back to the world.

And certainly he must be more spirit then flesh, that can contentedly make himself contemptible to follow Christ; be pointed at for si [...]gularity, endure so many base and vile nick-names; have his Religion judged hypocrisie, his godly simplicity, silliness; his zeal, madness; his contempt of the world, ignorance; his godly sorrow, dumpishness; and the like malicious and mischievous constructions made of whatsoever he speaks or does. For my part I could better abide a stake (God assisting me) then the mocks, [...] [...]nd scorns, which every where I meet withall. It is death to me to be [...] [...]s it fared with Zed [...]kiah, Jer. 38 19. Nor is there above Hell, a [...] [...]ishment in my j [...]dgement, then to become a San [...], a subject of [...] [...]ampson (I doubt no [...]) found [...] [Page] [...]tion of his goods, nor his banishment, nor the wounds he received in his body, were so grievous to him, as one scornful word from his enemy Ctesiphon.

Yea doubtlesse our Saviours car was more painfully pierced, then either his brows, or hands, or feet. It could not but go deep into his soul, to hear those bitter and g [...]rding reproaches from them whom he came to save: A generous nature is more wounded with the tongue then with the hand.

CHAP. II.

Minister. I Grant there is no such rub in the way to Heaven as this; Satan hath not such a tried shaft in all his quiver: he gets more now by such discouragements, and the reproaches that are cast upon Religion, then he did formerly by fire and faggot; for then the blood of the Martyrs, was found to be the seed of the Church: Others (Phaenix like) springing out of their ashes: Whereas now, multitudes of souls are scoft out of their Religion by wicked men; many being apt with Peter to deny their Religion, when they come in company with Christs enemies; and with David to dissemble their faith when they are amongst Philistines, lest they should be mockt, have so many frowns, and frumps, and censures, and scoffs; be branded with that odious and stigmatical name of an hypocrite, &c. Yea S. Austin confesseth, that he often belied himself with sins which he never committed, lest he should be unacceptable to his sinfull companions; which makes our Saviour pronounce that man blessed that is not offended in him, Matth. 11.6.

But for all that, a wise man will not be scoft out of his Money, nor a just man flowted out of his Faith. The taunts of an Ishmael shall never make an Isaac out of love with his inheritance. Yea for a man to be scoft out of his goodness by those which are lewd, is all one, as if a man that seeth should blindfold himself, or put out his eyes, because some blinde wretches rev [...]le and scoff at him for seeing. Or as if one that is found of limbs, should limp or maim himself to please the criple, and avoid his taunts; And know this, That if the barking of these currs, shall hinder us from walking on our way to Heaven, it is a sign we are most impotent cowards: Yea if our love be so cold to Christ, that we are ashamed for his sake, to bear a few scoffs and reproaches from the world, it is evident we are but counterfeits, such as Christ will be ashamed of before his Father and his holy Angels at the latter day, Mark. 8 38. For, for the comfort of all that are single and honest-hearted, notwithstanding all the scoffs and scorns of Atheists and careless worldlings, all their perswasions and persecutions, they shall both lose their labours, and themselves too in the end. Well may they intend, and also do their utmost to flout us out of our Faith, that so they may slay us with death eternal, and speed thereafter; (As God that regards not so much what is performed, as what was intended, and measures what we do by what we meant to do; as in the case of Abrahams offering up his son, and those Iews who only thought they had killed Paul, Acts 14▪19.) but they shall be no more able to hinder the salvation of any one [...] God hath chosen to his Kingdome of grace and glory, then Saul with his [...] could hinder David from attaining the promised Kingdom of Israel, [...] Rev. 13.8. The windes may well tosse the ship wherein Christ [...] overtur [...] it. If Christ have but once possest the affections, there [Page] is no dispossessing him again. The League that Heaven hath made, Hell wants power to break. Who can separate the conjunctions of the Deitie? Whom God did predestinate, saith Paul, them he also called; and whom he called, them he also justified; and whom he justified, them he also glorified, Rom. 8.30. They shall sooner blow up hell with trains of powder, then break the chain of this dependent truth. No power of men or devils is able to withstand the will of God, it shall stand firmer then the firmament.

A fire in the heart overcomes all other fires without: as we see in the Martyrs, which when the sweet doctrine of Christ had once got into their hearts, it could not be got out again by all the torments that wit and cruelty could devise.

CHAP. III.

Convert. BUt how should I a novice, a punie, a white-liver, shake off this slavish yoke of bondage and fear in which Satan for the present holds me?

Minister. By well observing what the Scriptures in this case hold forth for the encouragement of all that thus suffer. I will commend to your serious consideration only six things, and I pray minde them well; for Virgil most excellently and profundly, couples the knowledge of cause, and the conquest of all fears together.

First observe, that grievous temptations and persecutions, do always accompany the remission of sins. That all men, as Austin speaks, are necessitated to miseries, who bend their course towards the Kingdom of Heaven: neither can Gods love be enjoyed without Satans disturbance. Yea the world and the devill therefore hate us, because God hath chosen us. If a convert comes home, the Angels welcome him with songs, the devils follow him with uprore and fury, his old acquaintance with scorns and obloquie, as you sufficiently finde. Godly men are thorns in wicked mens eyes, as Iob was in the devils, because they are good, or for that they are dearly beloved of God. If a mans person and ways please God, the world will be displeased with both: whence we are so often foretold and forewarned of it, that we may be the better forearmed and prepared to entertain it: All that will love godly in Christ Iesus, shall suffer persecution, 2 Tim. 3.12. Ye shall be hated of all men and nations for my Names sake, Matth. 10.22. and 24.9. Behold I send you forth, as sheep in the midst of wolves, Matth. 10.16. and many the like. Whe [...]ce also those many and strong encouragements in the word, which may serv [...] [...] so many flaggons of wine, to comfort and strengthen us against whatsoever we meet withall in the world: Blessed are they that suffer persecution for [...] teousnesse sake for theirs is the Kingdome of Heaven, Matth. 5.10. Blessed are [...] when men shall revile you and persecute you, and say all manner of evill a [...] you falsly for my sake. Rejoyce and be exceeding glad, for great is your [...] in Heaven, for so persecuted they the Prophets which were before you, [...] Rejoyce, inasmuch as ye are partakers of Christs sufferings; that when [...] shall be revealed, ye may be glad also with exceeding joy. For if ye [...] ed for the Name of Christ, happy are ye. For the spirit of glory and [...] upon you, which on their part is evil spoken of, but on your part is [...] 12, 13, 14. Lo here is reward enough, for all that men or devils [...] gainst [Page] us; which hath made thousands even ambitious to imbrace the flames. Your cruelty is our glory, said the Martyrs in Tertullians time to their persecutors, for the harder we are put to it, the greater shall our reward be in Heaven. It is to my loss (said Gordius the Martyr) if you bate me any thing of my sufferings: See more Phil.. 1.28, 29. Rev. 2.13.

And so much to shew, that he refuseth to be an Abel, whom the malice of Cain doth not exercise, as Gregory speaks: For it is an everlasting rule of the Apostle, He that is born after the fl [...]sh, will persecute him that is born after the Spirit (Gal. 4.29.) not because he is evill, but because he is so much better then himself, 1 Iohn 3.12. Because his life is not like other mens, his ways are of another fashion, Wisd. 2.15.

CHAP. IV.

SEcondly consider, That as we are every where in the word forewarned of it, so it is not our case alone; for search the whole Bible over, and you shall not finde one holy man mentioned, without mention of something he suffered from ungodly men; as it were easie to instance, how Abel, Lot, Noah, righteous men; Abraham the father of the faithful; Isaac, Iacob, Ioseph, Patriarchs and Fathers of the Church; meek Moses, upright Samuel, Iob that none-such, all the Lords Priests, Prophets, Apostles, yea the harmlesse Babes, and our Saviour Christ himself did severally suffer from wicked and ungodly men: Yea never man came to Heaven, but first he past through this Purgatory. God had one Son without sin, but never any one without suffering. Which makes our Saviour say, Wo be to you when all men speak well of you, that is, when evill men speak well of you; for so did the Iews of the false Prophets, Luke 6 26. Wherefore marvel not though the world hate you, as St. John speaks, 1 Job. 3.13. Neither count it strange, as St. Peter hath it, concerning the fiery triall, which is amongst you to try you, as though some strange thing were come unto you, 1 Pet. 4.12 For Christ and his Crosse are inseparable, Luke 14.27. Whence that distinction of Luther, that a Christian is a Crosse-bearer. He that will be my discipl [...], let him take up his crosse daily and follow me, Luke 9.23. and 14.26, 27.

CHAP. V.

THirdly, No hope it should be otherwise, since God from the beginning of the Creation, hath proclaimed a War, enmity and strife, between the wicked and the godly: Did you never read that Scripture, Gen. 3.15. where God himself saith to the Serpent, I will put enmity between thee and the woman, and between thy seed and her seed; he, or it, shall bruise thine head, and thou shalt bruise his heel. Where by the serpentts seed are meant the whole generation of wicked men; and by the womans seed, Christ and all his members, as all Interpreters conclude, and other Scriptures make cleer, where wicked men are called serpents, a generation of vipers, and children of the Devil, Matth. 23.33. John 8.44. 1 John 3.10. And as this war was proclaimed in Paradise, even in the beginning of time, (original sin, being the original of this discord) so it shall continue to the end of all time: When time, saith One, began, this malice first began, nor will it end but with the latest man. It [...] everlasting Act of Parliament, like a Statute in Magna Charta. Which [...] thing I would commend to your serious consideration: And that [Page] you may be the better confirmed therein, see how according to the Lords prediction or proclamation, there hath been a perpetual war, enmity and strife in all ages past, is now and ever shall be, between Satan and Christ, and their Regiments the wicked and the godly.

For proof whereof I could produce testimonies and examples innumerable, there being scarce a page in the Bible, which doth not express or imply somewhat touching this enmity. But that I may be brief, and because examples give a quicker impression then arguments, I will onely give you an instance in every Age. As

First, to begin with the first Age, viz. the old World before the flood. We read of this mortal enmity and strife between Cain and Abel, 1 John 3.12. Secondly, after the Flood, before the Law between Esau and Iacob, first in the womb, the more plainly to shadow out this enmity, Gen. 25.22, 23. and after they were born, Gen. 27.41. Thirdly, After the Law, before Christ, between Doeg and the 85. Priests which he slew with the edge of the sword, 1 Sam. 22.18, 19. Fourthly, Since the Gospel, in the time of Christ, and his Apostles; this enmity so manifested it self not only in the Gentiles, but in the Iews, Gods own people, who first raised those persecutions against Christ and his members; that having beheaded Iohn Baptist his harbinger, and crucified himself the Lord of life: We read that of all the twelve, none died a natural death save only S. Iohn, and he also was banished by Domitian to Patmos, and at another time thrust into a Tun of seething oyl at Rome, as Tertullian and S. Hierome do report: See Acts 7.51, to 60. and 12. 1. to 5. Rom. 8.36. Iohn 21.18, 19. Fifthly, After the Apostles, if we consider the residue of the ten Persecutions raised by the Romans against the Christians, which was for three hundred years till the coming of godly Constantine, we finde that under Dioclesian, seventeen thousand Christians, were slain in one moneth, amongst whom was Serena the Empress also. Yea, under him and nine other Empere [...]s, there was such an innumerable company of innocent Christians put to death and tormonted, that S. Hierom in his Epistle to Chromatius and Heliodorus saith, There is no one day in the year, unto the number of five thousand Martyrs might not be ascribed, except only the first day of Ianuary. Yea there was two thousand suffered in the same place and at the same time with Nicanor, Acts and Monuments, page 32. who were put to the most exquisite deaths and torments, that ever the wit or malice of men or devils could invent to inflict upon them, and all for professing the faith of Christ, and being holy: which makes S. Paul cry out, I think that God hath set forth us the last Apostles, as men appointed to death! 1 Cor. 4.9.

CHAP. VI.

SIxthly, From the Primitive times and infancy of the Church hithe [...]to [...] Turk and the Pope have acted their parts in shedding the blood of [...] Saints, as well as the Iewes and Roman Emperours; touching which I will ofer you to the Book of Acts and Monuments; and Revel. 17. The Babylon was drunk with the blood of the Saints, and with the blood of the [...] Iesus, ver. 6. Which in part was fulfilled in England under the reign of [...] Mary; and in France, where before many late bloody [...] [Page] more then two hundred thousand who suffered Martyrdom about Transubstantiation: See Ecclesiastical History, lib. 6. cap. 4, 5, 16. But

Seventh [...]y, To come to these present times wherein we live: Is it possible for a man to live a conscionable and unreproveable life? abstain from drunkennesse, swearing, prophaning the Lords day, separate himself from evill company, be zealous for the glory of God, admonish others that do amisse &c. without being traduced, calumniated, hated, slandered and persecuted for the same? no it is not possible: for if our righteousnesse doe but exceed the righteousness of a swearer, or a drunkard, we are sure to be persecuted for our righteousness, as Abel was persecuted of Cain, because his Sacrifice was better then his. If a man walke according to the rule of Gods Word, he is too precise; if he will be more then almost a Christian, he is curious, phantastical, factious, and shall be mocked with the Spirit, as if the Spirit of God were a Spirit of dishonour and shame. Yea, in these times not to be an Atheist, or Papist, is to be a Fanatick: as how common a thing is it to wound all holiness under the name of Fanatick, a name so full of the Serpents enmity, as the egge of a Cockatrice is full of poison? What should I say? the World is grown so much knave, that 'tis now a vice to be honest. O the deplorable condition of these times! Even the Devil himself durst not have been so impudent, as to have scoft at holiness in those ancient and purer times: but now I could even sink down with shame, to see Christianity every where so discountenanced: Our very names come into few mouths, out of which they return but with reproaches. Amongst the rest of our sins, O God, be merciciful to the contempt of thy Servants.

Eightly, For the time to come: It is like not only to continue, but the last remnants of time are sure to have the most of it; because as in them love shall wax cold, Matth. 24.12. so as love groweth cold, contention groweth hot.

More expresly the Holy Ghost foretells, that in the last dayes the times shall be per [...]lous, and that toward the end of the world, there shall be scoffers, false accusers, cursed speakers, fierce, despisers of them that are good; and being steshly, not having the spirit▪ th [...]y shall speak evill of the things which they understand not: and that many shall follow their damnable ways, whereby the way of truth shall be evill spoken of. And that as Iannes and Iambres withstood Moses, so these also shall resist the truth, being men of corrupt mindes, reprobate concerning the faith, being before of old ordained to condemnation, 2 Tim. 3.1. to 13. 2 Pet. 2. 2 and 3.3. Jude 4 10.16, 18, 19. And so much of the third particular.

CHAP. VII.

FOurthly, It would be considered, that what you suffer is far short of what others have suffered before you; for whereas you suffer a little tongue-persecution your betters and such as the world was not worthy of, have suffered [...] and scourgings, bonds, and imprisonments; were stoned, sawn [...] the sword: endured the violence of fire; were rackt, [...] desarts and mountains, in dens and caves of the earth, in she [...]p [...] [...], destitute, afflicted, and tormented: Not [...]epting delive [...] might obtain a better [...][Page]stoned, some crucified, some beheaded, some thrust thorow with spears, some burnt with fire, some broiled, some brained; with many the like, and worse kinds of death: for we read of no lesse then twenty nine several deaths they were put unto. But to clear your sight, Ile give you some particular instances of the several wayes that the best of Gods people have suffered before you.

First, You shall finde, that it hath been the manner of wicked men, out of this enmity, to envy the vertuous and good estate of the godly: as Cain envied Ab [...]l, Gen. 4.5. Secondly, To contemn their supposed mean estate, as Sanballat, Tobiah, and Gershom, with the rest of that crue contemned Nehemiah and the Iewes, Nehem. 4.1, 2, 3. Thirdly, To rejoyce at their supposed evill estate, as the Princes of the Philistins did at Sampsons blindness and bondage, Judg. 16.25. Fourthly, To hate them, as all carnal men hate the members of Christ, Matth. 10.22. Fiftly, To murmure against them, as the Israelites murmured against Moses and Aaron, Numb. 11.1 and 14▪ 2, 3. Sixthly, To censure their actions, and misconster their intentions, as Eliab did Davids zeal for Gods glory, in fighting with Goliah, 1 Sam. 17.28. and those wicked ones, his fasting and mourning, Psal. 35.13, to 17. Seventhly, By carrying tales of them unto others, as Doeg did to Saul of David and Ahimeleck, 1 Sam. 22.9, 10. and the Ziphims, 1 Sam. 23.19, 20. and 26▪ 1. Eightly, To perswade and give divelish counsel to others like themselves to persecute them; as the Princes and Rulers did to Zedekiah the King against Ieremiah, Jer. 38.4. Ninthly, To scoff at them, as Ishmael scoft at Isaac, Gen. 21.9. Tenthly, To nick-name them, as the Iews did Paul, Acts 24.14. and all the Disciples, 1 Cor. 4.9, 10. Eleventhly, To revile and rail on them, as the Iews did upon Paul and Barnabas, Acts 13.45. Twelfthly, To raise slanders of them, as those wicked men slandered Naboth, confirming the same with an Oath, 1 Kings 21. Thirteenthly, To curse them, as Goliah cursed David, 1 Sam. 17.43. and also Shemei, 2 Sam. 16.7, to 15. Fourteenthly, To threaten them, as all the men of Sodom did Lot, Gen. 19.9. Fifteenthly, By subtilty to undermine them in talk, that they might betray them; as the false Prophets and other enemies of the truth undermined Ieremiah, seeking every way to destroy him, Ier. 18. 18 &c. Sixteenthly, By using scornful and disdainful gestures to despight them; as Goliah against David, 1 Sam. 17.42. and also those wicked ones, Psal. 22.7.13. and 35.16. and 109.25. Seventeenthly, To withstand and contrary the doctrine which they are commanded by God to deliver. As Elymas the Socerer withstood Paul and Barnabas in their preaching, Acts 13. 8. Eighteenthly, To combine themselves together and lay divellish plot; to destroy them; as Demetrius with the rest of the Craftsmen conspired the death of Pauls companions, Acts 19. and likewise more then forty of the Iews which bound themselves by a curse, not to eat nor drink till they had killed [...] in which conspiracy the chief Priests were likewise assistants, Acts 23.12, 14. Nineteenthly, To imprison them, as the malicious Priests did [...] Jer. 36.5. Twentieth, To strike them as Zedekiah the false Prophe [...] [...] Micaiah 1 Kings 22 24. Twenty one, To hurt and maim them [...] of Antiochia and Iconium did Paul, Acts 14.19. Twenty two and [...] slay them, as Iezabel did all the Prophets of the Lord [...] 1 Kings 18.4.

CHAP. VIII.

[Page]

Now to speak nothing in this place of the diversity of deaths and tortures, that millions of Martyrs have suffered for professing of Christs Name and keeping of a good Conscience, though their sufferings were nothing, either to what their sins h [...]d deserved, or to what their Saviour had done and suffered for them; for he endu [...]ed many a little death all his life for our sakes, and at length that painful, shameful and cursed death of the Crosse; yea he suffered every one of these two and twenty ways before-mentioned, and that from his own countrymen and kinsfolks, yea of the Chief Priests, Scribes and Pharisees, who were teachers and expounders of the Law, and which sate in Moses chair. For he was Envied, Matth. 26.15. Contemned, Mat. 12.24. and 13.55. Rejoyced at in his misery and distresse, Matth. 27.29. Hated, Joh. 77. Murmured against, Luke 15.2. Had his actions and intentions mis-construed, Matth. 11.19. Had tales carried of him, Matth. 12.14. and divelish counsel given against him, Matth. 27.20. was scoffed at, Matth. 27.42. Nicknamed, Matth. 13.55. Railed on, Luke 23.39. Slandered, Matth. 28.13. Cursed, Gal. 3.13. Threatned, John 11.53. Undermined in talk that they might accuse him, Matth. 22.15. They used disdainful gestures before him, Matth. 27.29, 39. Withstood him in his preaching, and contraried his doctrine, Luke 5.21. Matth. 9.34. Combined together and laid divelish plots to destroy him. Mat. 12.14. Took him prisoner, Matth. 26.57. Smote him, Luke 22.64. Hurt and wounded him, Matth. 27.29. John 19.34. And lastly, they put him to death, Mat. 27. 35. And why all this? not for any evil they found in him, for their own words are, He hath done all things well, Mark 7 37. He hath done, such was his power: all things, such was his wisdom: well, such was his goodness: and yet crucified, and every way abused he must be. But it was for his zeal, purity and holiness, and because his life and practice was clean contrary to theirs; his doctrine too powerfull and pure for such carnal hearts to imbrace or endure. Now cast up thy Receits, and compare them with thy deservings; look upon thy deliverance from the fire of hell: Yea, look but upon thy sufferings single, and thou shalt finde them nothing, to what thy fellow Saints, and Christ thy Elder brother hath suffered before thee. At a Lions Den, or a fiery furnace, not to turn tail, were something worthy a Christian. Yea compare thine own estate with thine enemies, and thou shalt see yet greater cause to be not only patient, but thankful. For if these scoffs and flouts of men like thy self are so grievous to thee, how will thine and Gods enemies indure those mocks and flouts of the divels in hell? how will they indure that devouring fire, that everlasting [...]urning, Isa. 33.14. Psal. 68.21. And the way not to repine at those above us, is to look at those below us. But leaving the application until the conclusion;

CHAP. IX.

FIfthly, Consider but seriously, who they are, that hate, sc [...]ff and jeer you, and that have persecuted the Saints before you, and mockt at holiness; and [...] exceedingly to support you against whatever you shall hear or [...]. As first, What is their Character in Scripture? are they not [...] A company of hypocrites, Psal. 35. Hypocritical mockers, v. 16. [...] Drunkards, Psal. 69. I am a song of the Drunkards, vers. 12. [Page] a sort of vicious persons, following their lusts, 2 Pet. 3.3. There shall come mockers, walking after their own lusts. A company of abject persons, Psal. 35 15. like those enemies, Acts 17. Lewd fellows of the baser sort, ver. 5. A [...]ou of prophane, godless, irreligious Atheists and ignorant fools, that do no more know the power, then Turks and Heathens know the truth of godliness, Psal. 14 1. to 6. And it is a shrewd suspition, that he who is a mocker is an Atheist. It well becomes him to mock at Religion, that denies a God: And it is evident enough that he denies a God, that mocks at godlinesse. But secondly, Experience sufficiently acquaints us what they are, and the examples before rehearsed; for such as Cain, and the Sodomites, and Ishmael, and Esa [...]. and Haman, and Eliab, and Goliah, and Michal, and Doeg, and Shemei, an [...] Rabshekeh, and Ahab, and Iezabel, and Tobiah, and Sanballat, and Pashur, and Zedekiah, and Herod, and Iudas, and S. Paul before his conversion, and Ananias the High Priest, and Demetrius the silver-smith, and Alexander th [...] Copper-smith, and Elimas the Sorcerer: such as these I say are the men, wh [...] amongst us do the like things that they did. And will any wise man stumb at Religion for such mens scoffs and reproaches? what better can be expected from them? What said the Orator to Salust? It cannot be, but he tha [...] lives thy life should speak thy language; yea, a man would choose his Religion by such mens enmity, and it is a great honour to Religion that it hath such adversaries. For as the Primitive Christians used to say when No [...] persecuted them; they that know him must needs think it some great go [...] which Nero so hated and condemned; so every wise man will love Religi [...] the better, and take it for a great honour to the Saints, that hypocrites, drunkards, vitious followers of their lusts, base and l [...]wd fellows, godlesse Atheists and blind Sensualists are her scoffing adversaries: And scarce do I know a better argument to perswade to love and imbrace it, then that such men hate [...] deride it; neither can it be the true Religion, which is not every where [...] spoken against, Act. 28.22. But

CHAP. X.

SIxthly and lastly, Observe but the reasons why they do it; and this will notably confirm and strengthen you against their scoffs and scorns.

Convert. Have they any reason for their so doing?

Minist. Not properly: For as the Prophet very often complains, they [...] mine enemies without a cause, and they hate me without a cause, &c. Psal. 7. and 69.4. though they pretended many causes. So they have no [...] nor reason to hate, censure ard slander us as they do; for no evil deed [...] a good reason: yet they do it not without many by reasons and felt and [...]

First, The main a [...]d most material cause why wicked men so mortally [...] the godly, and which breeds so many quar [...]el, is the contrariety of the [...] tures being as contrary one to the other as are God and the devil, the [...] ing the children of God, and partaking of the divine nature, a [...] being one [...] Father and the Son, 2 Cor. 6.18. Gal. 3.26. Joh. 1.12 and 17.14, [...] 4. being like God in holiness, 1 Pet. 1.15. Brethren of, and heirs, annexed Christ, Rom. 8.17.29. Members of his body. 1 Cor. 12.27. Bone of his bone, and [...] of his flesh, Eph. 5.30. having his spirit dwelling in them. Rom. 8.9-16 [...] Temples of the holy Ghost, 1 Cor. 6.19. Jam. 1.18. Joh. [...]

[Page]And the other being the seed of the serpent and children of the devil; and so partake of his nature, as is plain by 1 Joh. 3.8, 10, 12, 14. and 6.70. and 8, 44. Matth. 13.38, 39. 2 Cor. 4.4. 2 Tim. 2.26. Gen. 3.15. and 5.3. Eph. 2.2, &c. Which being so, how is it possible they should ever agree; although God had not proclaimed an enmity between them? For there can be no amity where there is no sympathy; no reconciling of the wolf and the lamb, the winds and the sea; no neighbourhood, no alliance, no conjunction, is able to make the cursed seed of the serpent, and the blessed seed of the woman ever agree. For fire and water, light and darkness, heaven and hell are not more contrary.

One bloud, one belly, one [...]ouse, one education, could never make Cain and Abel accord, Iacob and Esau, Isaac and Ishmael at one. Yea though they be man and wife, parent and childe, yet if they be not like, they will not like. 2 Cor. 6. 14, 15. As how many a wife is so much the more hated, because a zealous wife? how many a childe lesse beloved, because a religious childe? how many a servant lesse respected, because a godly servant? And no marvel, for though they dwell in the same house, yet they belong to two several Kingdoms: and albeit they both remain upon earth, yet they are governed by two several Laws, the ones Burguship being in heaven, Phil. 3.20 and the other being a Denizen belonging to hell; as Irish men are dwellers in Ireland, but denizens of England, and governed by the Statutes of this Kingdom.

And indeed what is the corporal sympathy, to the spiritual antipathy? Can there be such a parity between the parent and the childe, the husband and the wife, as there is a disparity between God and Satan? no certainly.

A wicked man can agree with all that are wicked, be they Papists, or Turks or Atheists; Prophane or Civil man: for all these agree with him in blindness and darkness, and are all seed of the same Serpent: but with sincere Christians and practisers of piety he can never agree, the religious shall be sure of opposition, because their light is contrary to his darknesse, grace in the one is a secret disgrace to the other.

Yea let wicked men be at never so much odds one with another, yet they will concur and joyn against the godly, Acts 6.9. The Sadduces, Pharisees and Herodians, were Sectaries of divers and adverse Factions, all differing [...] from another; yet all joyn together against our Saviour, Matth. 22. [...]erod neither loved the Iews, nor the Iews Herod, yet both are agreed to [...]ex the Church. Yea Herod and Pilate, two enemies will agree so it be against [...]hrist: they will fall in one with another, to fall out with God.

CHAP. XI.

NOr is this of theirs an ordinary hatred, but the most bitter, exorbitant, unlimited and implacable of all others. No such concord, no such dis [...] saith one of the Learned, as that which proceeds from Religion. He that upright in his wayes, saith Solomon, is an abomination to the wicked, Prov. [...]7. My [...]me, sayes, Luther, is more odious to them, then any thief or [...] Christ was more detestable to the Iews, then Barabas. And it [...] enough for the Pope was so busie and hot against Luther, that he [...] all Christandom against the Turk: which declared that he [Page] would easier digest Mahometisme then Lutheranisme. The case of two many in our dayes, in opposing the Reformation. Behold, saith David, mine enemies, for they are many; and they hate me with a cruel hatred, Psal. 25.19. Yea; so cruel, that it makes their teeth gnash, and their hearts burst again, as it fared with those that stoned Stephen, Acts 7.54. This made the truths adversar [...]es, give St. Paul stripes above measure, 2 Cor. 11.23. And the Heathen Emperors to devise such cruel tortures for all those that but profest themselves Christians. This made Ahab so hate Eliah, that there was not one Kingdom or Nation where he had not sent to take away his life, 1 King. 18.10. And this made the Papists dig many of our choice Ministers out of their graves, that they might the better curse them, with Bell, Book and Candle. Yea, ask from East to West, from one Pole to the other, search all records under Heaven, if ever there was the like of the intended Powder-plot.

Neither does this hatred extend it self to this or that person alone, but to the whole generation of the godly; as is well exprest, Psal. 83. Come let us cut them off from being a Nation, and let the Name of Israel be no more in remembrance, ver. 4.12. And the like we see in Haman, whose hatred to Mordecai was so deadly, that he thought it too little to lay hands on him only, except he destroyed all the Iews his people, that were throughout the whole Kingdome of Ahashuerosh, Esth. 3.5, 6. For the effecting whereof he offered ten thousand talents of silver into the Kings treasury, ver. 9.13. And of his mind was Herodias, who preferred the head of Iohn Baptist before the half of Herods Kingdom. And such another was cruel Arundale Archbishop of Canterbury, who swore he would not leave a slip of professors in this Land.

And the world is no changling, for this age hath but two many such Hamans and Arundales, who so hate the children of God, that they wish as Caligula once did of the Romans, that they had all but one neck, that so they might cut it off at a blow, were it in their power. As why are not our Sanctuaries turned into Shambles? and our Beds made to swim with our Bloods? but that the God of Israel hath crossed the confederacy of Balack, and their wickedness doth not prosper. For their studies are the plots of our ruine; and the best they intend, is the destruction and overthrow of Religion, or the religious, or both, Mat. 24.9. Iohn 16.2. Yea, their enmity and hatred is so virulent and bitter, that were their power answerable to their wills and malice, the brother would betray the brother to death, the father the son, and the children would rise up against their parents, and cause them to die; the kinsman against the kinsman, and the friend against the friend; only for profe [...] Christs Name and being religious, as himself affirms, Matth. 10.34, 35, 36. [...] 21.16, 17. Neither is it strange, for this was one of the ends of Christs [...] into the world, as appears Matth. 10.34, 35. where himself saith, Think [...] I am come to send peace but the sword: meaning between the seed of the [...]pent, and the seed of the woman: for I am come to set a man at variance [...] his father, the daughter in law against the mother in law, and [...] shall be they of his own housheld, Luke 12.51, 52, 53.

Neither want we Presidents of this: For by whom was upright [...]cuted and slain, but by his own brother Cain? who scoft at righteou [...] [Page] hara put to death, for imbracing the Christian faith, but by her own Father Dioscorus? who made Serena the Empress a Martyr, for her faith in Christ, but her own husband Dioclesian? who helped to burn Bradford but Bourn, whose life he had formerly saved? And lastly, By whom was our Saviour Christ betrayed, but by his own Disciple Iudas?

CHAP. XI.

Convert. WHerein consists their unlikeness and contrariety?

Minister. There be more differences between the children of God and the children of the Devil, then there are between men and beasts: But principally they differ in their judgements, affections and actions. How they differ in their judgements and affections, I have shewn upon another occasion. How in their actions and practice (which occasions the greatest strife and discord) I will acquaint you as briefly as I can.

There is nothing more common then for all sorts and kindes of men to hate, scorn, persecute, reproach, revile, accuse, slander and condemn the religious, because their own works are evil and wicked, and the others good, holy and righteous. As wherefore slew Cain his brother, saith S. Iohn, but because his own works were evil, and his brothers good, 1 Joh. 3.12. Why was Ioseph accused of his Mistress for an adulterer, and thereupon committed to prison, but because he would not be an adulterer like her, Gen. 39? yea it was his party coloured coat, composed of all kinds of graces and blessings, that formerly procured his brethrens hate. Wherefore was holy David, as himself complains almost in every Psalm, had in derision, hated, slandered, reviled, contemned, and made a proverb and song of the drunkards, and other wicked men which sate in the gate: but because he followed the things that were good and pleasing unto God, and in him put his trust, Psal. 11.2. and 22.6, 7, 8. and 37.14. and 69.10, 11, 12. And lastly (for I might be endlesse in the prosecution of this,) Why were all the just in Solomons time, had in abomination, and mockt of the wicked? but because they were upright in their way, and holy in their conversation, Pro. 29.27. Or those numberless Martyrs, whose souls S. John saw under the Altar, Rev. 6.9. killed? but for the Word of God, and for the testimony which they maintained? And the Mister himself? not for any evil as themselvs are forced to confess, Mar. [...].37. Which examples sufficiently prove, that that great Dragon the Devil, and these his Subjects, are wroth with none but the woman and the remnant of her [...], which keep the Commandements of God, and have the testimony of Iesus, [...] 12.17. All was quiet at Ephesus before S. Paul came thither; but then [...] arose no small strife about that way, Acts 19.23 &c. A wolf flies not upon [...] sheep: we can with delight look upon the picture of a Toad: It is your [...] Christian that is most spighted and persecuted. As how many with [...] may complain with Ieremy, that because they live a godly life themselves, [...]all upon others to do the same, they are cursed of every one, and counted con [...], Jer. 15.10. It faring with many as it did with Caius Selius, of whom [...] were wont to say, that he was a good man, but he was a Christian. [...] but a spark of fervent devotion break out in a fam [...]ly, all the rest. [...] clamours; as when bells ring disorderly, every one is ready with his [...] disgraced he must be for a Puritan, Roundhead, or [Page] Phanatick, but only by Laodiceans. Indifferency strives to dash zeal cut of countenance. And the reason is, wheresoever Christ comes, there will be opposition. When Christ was born, all Ierusalem was troubled, and Herod cut the throats of all the children in Bethlem: so when Christ is born in any man, the soul is in an uprore, and Satan with his instruments are ready to kill in him every good motion, though it be never so little a babe. You cannot anger a wicked man worse, then to do well: yea, he hates you more bitterly for this, and the credit you gain thereby, then if you had cheated him of his patrimony with your own discredit. Whereas, if a man will but bear them company in their sins, drink, swear, temporize, contemn holiness, mis-spend his time, haunt Taverns, play the good fellow, and do as the rest do; he shall have the approbation and good word of the greatest number. Yea if none would be precise in their actions, nor reprove others for their evill courses; if they would but be prophane and wicked, and make no bones of sin [...] their malice would cease, and we should not have a Roundhead or a Phanatick in all the world.

Neither is Christ a sign to be spoken against of many in Babylon or Assyria, but of many in Israel, Luke 2.34. where Religion is profest publikely: Yea when sincerity is wanting, the neerer the line with any opposition, the greater eclipse. The Gadarens but besought Christ to depart; his own countrymen drave him out, and cast him down headlong, Luke 4.29. And who was his greatest enemy, but his greatest friend, even one of his houshold Chaplains? and who but Ieremies familiars watched for his halting.

Yea commonly, vertue fares hardest from such as should and seem to uphold her; for the chief Persecutors of Christ and his followers, are not profest Atheists, or Turks, or Iews, but such as hold some great place in the Church. And intruders upon other mens right, can endure any man how bad soever rather to live by them, then the servants of him whom they intrude upon; as you may see, Matth. 21.33, to 39. where those farmers of the vineyard did not kill the theeves, robbers and spoilers of the vineyard; but the servants, yea and the son too; and the end of all was, that they might take the inheritance. And indeed it hath been the complaint almost of all that have written that they have suffered most from such as profest the same Faith and Religion with them.

And so much touching the main difference between the seed of the serpent, and the seed of the woman.

CHAP. XIII.

I Might go on, and shew you that as they hate and persecute the [...] because they do well, so likewise because they fare well, and are [...] before them. As why was Cain wroth with his brother Abel, and after [...] him, as affirmeth the holy Ghost, but because the Lord had respect unto ▪ and to his offering, but unto Cain and his offering he had no respect, [...] Why did Esau hate Iacob, and purpose to kill him, but because of the [...] wherewith his father bless [...]d him? Gen. 23.41. Isaac's blessing [...] hate. Again, wherefore did the Philist [...]nes and [...] [Page] stop up his wells, and banish him from them, but because the Lord so abundantly blessed Isaac, as appears Gen. 26.12. to 18. Wherefore did Iosephs Brethren hate him, not being able to speak peaceably unto him, and after sell him into Egipt? but because his father more favoured him, and they fear [...]d he should reign over them, Gen. 37.4, to 9. If Ioseph be his fathers darling, he is his brethrens eye-sore. Wherefore did Saul persecute David, and pursue after him from place to place to take away his life, but because he was so praised and preferred of the people before himself? and the Lord was with David, and prospered him in every thing he took in hand, 1 Sam. 18.12, 13, 28, 29. Davids successe is Sauls vexation; yea, he findes not so much pleasure in his Kingdome, as vexation in the prosperity of David? And lastly (for I passe by the Elder Brothers envie in the Parable against his younger Brother, when his Father so royally entertained him at his return, Luke 15.28. which is meant of the Iewes envying the Gentiles conversion, and many the like instances.) Why was Eliah wroth with his younger brother? 1 Sam. 17.28. but because he should be more exalted. And I doubt whether Davids brethren were more glad that Goliah was slain, or angry that he was slain by their brother: For envie is sick if her neighbour be well, and the good mans honour is the envious mans torment, as it fared between Haman and Mordecai; as hereafter the glory of Christ shall add to these Reprobates confusion, when they are driven to confess this is he whom we once had in derision, Luke 13.28. I might also apply all this to many in our times. As why do many mens hearts rise against every holy man they meet? as some stomacks rise at the sight of sweet meats: Why do all drunkards and vitious livers hate the religious? and so belch out their enmity and spleen against them, in raising and spreading of slanders as they do: but although partly to rescue themselves from contempt, and to procure a contrary esteem by putting a foul, and ugly vizard upon vertue, and decking up vice in a gorgeous and comely attire; yet chiefly because they partake of the divine nature, and are one with the Father and the Son, John 17.14.21, 22. 2 Cor. 6.18. I might, I say, be large upon this, and many the like, but I must only mention them.

CHAP. XIV.

SEcondly, Another cause is, their Ignorance: They shall hate and persecute you, yea, they shall excommunicate and kill you for my Names sake, saith [...]ur Saviour to his Disciples, because they have not known the Father nor me, [...]ohn 16.2, 3. and 15.21. And again, they are an offence unto us, because [...]hey understand not the things which are of God, but the things which are of men, [...]atth. 16.23. And are deceived, because they know not the Scriptures, nei [...] the power of God, Matth. 22.29. Luke 19.42. This the Apostle con [...] to have been the cause of his persecuting the Church, 1 Tim. 1.13. [...] soon as he was enlightned with the saving knowledge of the truth, [...] his note, with his name, and preached that faith, which before he [...]. Yea, the most ugly and monstrous wickedness, that ever was [...] or brought forth into the world, calleth ignorance mother: Had [...] (says the Apostle) they would not have crucified the Lord of glory, [...] Acts 3.15, 17. [...] forgive them, saith he of his murtherers, [Page] for they know not what they do. And why have the Kings of the earth, in all ages banded themselves together against the Lord, and against his Christ, Psal. 2.2. but because they knew him not? Ioh. 15.21. they see no more then the bar [...] or outside of spiritual things, 2 Sam. 6.16. And the flesh (Satans ready instrument) will be ever sugesting to them strange surmises touching what the Religious either say or do; as is evident by what is recorded of Michal, 2 Sam. 6.16. of Nicodemus, Joh. 3.4. of Festus, Act. 26.24. and lastly, of Paul, before his conversion, 1 Tim. 1.13.

It is the nature of ignorant and carnal men (that walk after the flesh in the lusts of uncleanness, whom Saint Peter calls brute beasts, led with sensuality) to speak evil of the things which they understand not, 2 Pet. 2.12. especially in judging acts of zeal and piety, their opinion still lights upon the worst sense, like them in Act. 2. who mocked the Apostles when they were filled with the Holy Ghost, and hearing them speak languages which they understood not, cried out, These men are drunk with new wine.

Until we be born again, we are like Nicodemus, who knew not what it was to be born again, Ioh. 3.4. Until we become zealous our selves, we are like Festus, who thought zeal madness, Act. 26.24. Until we be humble our selves, we are like Michal, who mocked David for his humility, and thought him a fool, for dancing before the Ark, 2 Sam. 6.16. Yea, to such as shall perish, or are for the present in a perishing condition, all Religion seems foolishness, 1 Cor. 1.18.

CHAP. XV.

THirdly, They therefore speak evil of us, and do all the evil they dare to us: Because we will no longer run with them to the same excess of riot, as the Apostle acquaints us, 1 Pet. 4.4. When our affections like wild and mad horses, are violently galloping to Hell; if the Spirit of God by repentance, as with a bridle, suddenly gives a jerk and turns them another way, yea, sets them going as fast in the narrow path towards Heaven: presently those our companions in the broad way, stand marvelling at us that we break off company, and envy to see themselves cashiered.

The Israelites, were never set upon by Pharaoh and all his Forces, until they were got out of his land. So long as S. Paul joyned with the High Priests and Elders, to make havock of the Church; he was no whit molested by them: but when he became a convert, and preached in the name of Iesus, none so hated and persecuted as he. That great Dragon, the Devil, and his subjects wicked men, make war and are wroth with none, but the Woman (that is the Church) and the remnant of her seed, which keep the Commandments of God, and have the testimony of Iesus Christ. Revel. 12.17.

The Accuser of the Brethren makes choice of wicked men to traduce thos [...] whom he cannot seduce as he desireth; as we may plainly see in our Saviours example; who notwithstanding he fulfilled all righteousness, and did all things well, for in his mouth was found no guile, nor fault in his manners, nor errou [...] in his doctrine, Which of you (said he) can rebuke me of sin? Yet the world traduced him for a Samaritan, a Blasphemer, a Sorcerer, a wine-b [...]ber, [...] enemy to Caesar, and what not?

Thus they deal with the godly, as sometimes a lustfull perso [...] [...] [Page] chaste woman, when he cannot take away her honesty, he will take away [...] credit; brag of effecting his will with her, when yet he could never have ad [...]mittance into her company. Beside [...] how should those enemies of holinesse work their will upon us? if they did not thus cast aspersions upon, and accu [...] us. How should Naboth be cleanly put to death, if he be not first accused of blasphemy? 1 Kings 21.13. and the like of Ioseph, Eliah, Ieremiah, Susanna, Paul, Steven, and our Saviour Christ himself: Alas, they well know, and their Consciences spare not to tell them that the men whom they nick-name, and asperse, are honester men, and more righteous then themselves, as Pharaoh was forced to confess touching Moses, Exod. 10.16, 27. And Saul touching David? 1 Sam. 26.21. yea, I know they are perswaded well of them, even when they speak most to the contrary, we know Pilate judged Christ guiltlesse, but yet he put him to death. And Festus acknowledged that Paul wa [...] without crime, yet he left him in prison. I dare say Tertullus knew that he lyed, when he called Paul a pestilent fellow, &c. his conscience could not chuse but answer him, thou lyest in thy throat Tertullus, Paul is an honester man then thy self; and the like of our accusers at this day; but malice regards not how true any accusation is, but how spightful. I grant that in many case [...] they think as [...]ll of us, as they speak; and the reason is, when they want evidence, their manner is to judge of us by themselves; as it fared with Nero, who verily beleeved that all men vvere Libidinists, because himself was such an one; and indeed their own guiltinesse is a main and usual cause of their censuring and slandring us, for most commonly suspition proceeds from a self defect, and a bad construction from a bad mind.

Deceitfull, ever will mistrustfull be:

But no distrust is sound in honestie.

And it is a rule which seldome fails: That as Cham was worse then Noah whom he derided: and Ishmael worse then Isaac whom he mocked: and Saul worse then David whom he persecuted: and Iezabel worse then Naboth whom she defained and murthered: and Herod worse then Iohn Baptist whom he beheaded: So they that are wont to slander, jeer and persecute others, have themselves more cause to be jeered and judged by others. Experience sufficiently onely acquaints us what they are, and the examples before rehearsed; And will any wise man stumble at Religion for such mens scoffs and reproaches?

CHAP. XVI.

FOurthly, Another Reason is, They know their glory and credit with the world, is greatly eclipsed by such as excell in vertue: Their vitious lives are plainly reproved, and their persons most grievously shamed by the holy conversation of good men. And this makes them smut the face that is fairer: blemish honest mens fame by their censuring and [...]nspersions; that they may mirtigate their own shame with others discredit like Potiphars wife they pretend we are guilty, that themselves may be taken for innocent. And have they not reason so to do? Ye [...], for the whiter the Swan is, the more black is [...] that is by her; and how is a vitious person discredited and made [...] by the vertuous life of an holy man? We know straight lines [...] c [...]ooked. And it is easie to guesse, that Pharaohs fat Kine [Page] [...] the lean ones more ill favoured. A swarthy and hard featured visage▪ [...] not the company of clear beauties. Its a plain case, if the Gospel should ris [...], sin and error must go down; Herod thought he could not be King ▪ if Christ should reign; And the Pharisees knew that they should be de [...]ised ▪ if Christ were regarded. And this makes them watch for our halting, and withall as sharp sighted as Eagles to spy faults in us: Briefly, They put their own faults in that part of the Wallet which is behinde them; but ours, in the other part or end which is before them. Indeed self-examination would make their judgements more charitable.

Fifthly, They delight in censuring and slandering us: because Satan (who in their God, 2 Cor. 4.4. and their Pr [...]nce, Ioh. 14.30. and works in them hi [...] pleasure, Eph. 2.2. 2 Tim. 2.26.) is ever prompting them thereunto, Acts 5.3. Rev. 12.10. For it is Satan that speaks in and by them, as once he did by the Serpent: It is his minde in their mouth, his heart in their lips, Mat. 16.23.

And they being his Sons, Servants and Subjects▪ thirst to do him what honour and service they can. Nor can they pleasure him more, it being the hopefullest way to discourage men in the way to heaven, quench the good motions of Gods spirit, kill the buds and beginnings of grace, draw them back to the world, and so by consequence damn their souls, that can be, to see that whatsoever they do or speak; base constructions are made thereof. Hereupon that subtil Serpent does like Maximinus who set on work certain vile persons to accuse the Christians of hainous crimes, that so he might persecute them with the more shew of reason. True, they poor souls do not know that Satan speaks in and by them: As those four hundred of Ahal [...] Prophets, in whom this evil spirit spake, did not know that Satan spake by them, 1 King. 22.22. Neither did Iudas know when he eat the sop that Satan entred into him, and put it into his heart to betray Christ, Iohn 13.20. Neither do Magistrates (when they cast the servants of God into prison) once imagine that the devill makes them his jaylors, but he doth so [...] whence that Phrase of the Holy Ghost, The Devil shall cast some of you into prison, Rev. 2.10. They are his instruments, but he is the princ [...]pal Author. Neither did Ananias and Saphira once think that Satan had filled their heart [...] or put that lye into their mouths which they were strook dead for Acts ▪ ye [...] the Holy Ghost tells us plainly that he did so, ver. 3. No, Eve in Paradise [...] not the least suspition that it was Satan that spake to her by the Serpent; nor Adam that it was the Devils minde in her mouth when [...] to eat the forbidden fruit. Nor did David once dream that it was Satan which moved him to number the people, 1 Chron. 21.1. Much lesse [...] who so dearly loved Christ, imagine that he was set on by Satan to [...] his own Lord and Master with those affectionate words. [...] self for if Christ had pitied himself, Peter and all the world had [...] yet he was so, which occasioned Christ to answer him. Get [...] Satan, Matth. 16.22, 23. Whence we may argue, That if Satan can [...] the best and wisest of Gods servants, do him such service [...] besides their intention▪ how much more can he make [...] dren and servants who are kept by him in [...][Page]at his will ▪ 2 Tim. 2.26. and whom he altogether ruleth and worketh his pleasure in, Ephes. 2.2, 3. as I might give you instances of all sorts Our Saviour tells us, that they shall think they do God service, in persecuting [...] servants, as the Jews formerly did in putting his Prophets to death, John 16. [...] and experience shows that thousands in these dayes do so; and why di [...] Soul make havock of the Church? but in zeal to the traditions of his Fathers, Gal. 1.14. There was a Monk poysoned Henry the seventh, Emperour of Germany with the Sacramental Bread, and thought he did God good service in so doing: So did the Powder Traitors, when they intended to blow up the whole State. Maximinian thought the blood of Christians would be an acceptable sacrifice to his gods. So Francis the second of France, and Philip the second of Spain, thought of the Lutherans blood in their Dominions. In the sixth Council of Toledo, It was enacted, That the King of Spain should suffer none to live in his Dominions, that professed not the Roman Catholick Religion: Whereupon King Philip having hardly escaped shipwrack, as he returned from the Low Countries, said, he was delivered by the singular providence of God to root out Lutheranism, which he presently began to do: professing that he had rather have no Subjects then such. And how could this be? if Satan did not hold the Stern.

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* One that formerly held it not enough to be bad himself, except he railed at and persecuted the good; hath now given ten thousand of these Books, to clear the sight of others, who look upon Religion and holiness with Satans Spectacles. Wherefore such as will, need but call at James Crumps in Little Bartholomews, in Well-yard, and have them gr [...]tis so long as they last; and afterwards (at Mr. Cripps his Shop [...] Popes H [...]d Alley, also) for pence [...].

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* It is the usuall lot of the godly to suffer for speaking of truth; but the Divels servants prevail most by telling of lies; as when the Jews accused Paul to Agrippa; they charged him with many things, but proved nothing; neither could they well undoe us, if first they did not falsly accuse us; as it fared with Iezabel touching Naboth, and the wife of Potiphar touching Ios [...]ph. We read that the Chief Priests, Elders, and all the counsel sought false Witnesses to accuse Christ of hainous evils, that so they might crucifie him by a Law, Matth. 26.59.

[...] innocency is no shelter against persecution.

Again, Why do all the Serpents seed censure, and in censuring stan [...] but that they may incite and stir up others to do the like: Re [...] those ancient enemies of the Gospel, who clad the Martyrs in the [...] wilde Beasts; to animate the Dogs to tear them: Nor will the [...] multitude be wanting what lyes in them, for they like so ma [...], have not heads sufficient to direct them; and therefore do only, [...] they see others do: They are a generation that (for matter of Religi [...], discern between their right hand and their left: as [Page] [...] committing of evill with ignorant persons, who are Cisterns to sin, [...] to grace: As in the Sodomites, Gen. 19.4. to 12. In Kora [...] and his [...]0 followers: In Demetrius and his fellows, Acts 19. &c. And the like in our times, as how many thousands do censure and blaspheme the godly ▪ because they hear others do so? for other reason they can give none. Thus I might go on in giving you other reasons of their censuring and slandering us; as one in regard of Satan, who loseth so many of his Subjects or Captives as turn beleevers: for every repentant sinner is as a prisoner broke loose from his chains of darknesse.

And another in regard of the World, which loseth a limb or member [...] when a convert will no longer accompany them in their wicked customs.

I might also make it appear, that Atheism or Vnbelief is another cause▪ Psal. 2.1. to 4. and 10.4. and 94.5, 6, 7. John 8.37. a Kings 18.35. Dan. 3.15. Exod. 5.2. Acts 17.2. to 11. 1 Tim. 1.13. Speaking of truth another, 1 Kings 22.8, 17, 23, 24, 26, 27. Jer. 26.8, 9.11. and 38.4, 5, 6. Amos 5.10. Acts 17.5, 6, 7, 13. and 22.22, 23. and 23.12, 13, 14. Gal. 4.16. Misprision another, Acts 24.14. and 26, 9, 10, 11, 24. Jer. 44.17, 18, 19. Wisdom 5.4. Matth. 13.55, 56, 57. John 2.19, 20, 21. and 3.3, 4. and 7.24. and 8.15. and 16.2. 2 Thes. 2.11. 1 Cor. 2.7, 8, 14, 15, 16. Revel. 3.17. Breaking off society with them another, Gen. 39.12. to 21. Psal. 26.4, 5. and 119.115. Prov. 23.20. 2 Thes. 3.6, 14. 1 Pet. 4.4. The serpentine preaching of some Ministers another, Jer. 5.31. and 8.11. and 23.13, 14, to 33. Ezek. 22.28. Matth. 9.34. Mark 13.22. John 5.43. Acts 20.29, 30. 2 Cor. 2.17. 1 Tim. 4.1, 2, 3. 2 Pet. second chapter. The scandalous lives of some Professors another, Gen. 9.21, 22. and 34.13. to 31. 1 Sam. 2.12. to 18. 2 Sam. 12.14. Matth. 18.7. and 23.3.14, 23, 24, 25, 27. Flocking after sermons another, Iohn 11.48. and 12.19. Acts 13.45. See more Psal. 56.6. and 59.2, 3. Matth. 23.13, 15. Luke 11.52. John 11.18. and 12.10, 11. Revel. 12.17. as they make them: but I hope I have said enough: Only a Word more by way of caution; set not your wit to theirs, if they revile you, revile not you again; but pray for them, as the Prophet for the Syrian Armie, 2 Kings 6.20. Lord open the eyes of these men that they may see. Or as Stephen for his enemies, Lord lay not this sin to their charge. Acts 7.60. Or as Christ for his murtherers, Luke 23.34. Father [...] them, for they know not what they do. Yea, let you and I and all that suffer [...] them send down water from our compassionate eyes, and weep for [...] by whom we bleed: And well we may, for their case hath been our [...] were by nature the seed of the serpent; if we are now changed to [...] womans seed, whom may we thank for it? not our selves: God [...] thing in us but enmity, 1 Cor. 15.10. Rom. 7.18, 25. And [...] might have left us in that perishing condition (being bound to [...] have chosen them; he hath of his free grace adopted us, and [...] sent) left them: Whats the reason? surely no reason can be given▪ [...] depth! Only this is sure, It is a mercy beyond all [...]

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A PRECIOUS MITHRIDATE FOR The SOULE Made up of those two POYSONS, Covetousness AND Prodigality: The one drawn from the Fathers Ill Qualities: The other from the Sons: For the Curing of both Extremes, and advancing Frugality, the Mean.

Being foure Chapters taken out of R. Iuntus his Chrstian Library, And are to be sold by I. Crump Stationer in [...] Bartholmes Well-yard, and H. Crips in Popeshead [...]

A Precious Methridate for the Soul, Made up of those two Poyfons, Covetousness and Prodigality:

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PREFACE.

Such as have formerly heard these Nightingales, or seen these Jewels in another Cage, or Cabinet; may please to take notice, that they are not stolen, but borrowed. Every Garden is furnished from other Gardens, and so is mine; but with leave from the Owners: As Vertue is distributive, and good Fruit the more common it is, the better it is. Besides the oftner these Nails are hammered, the deeper they pearse; and pearse too deep they cannot: for five words remembred is better than a thousand forgotten. Again, old metal cast into a new mold, becomes new, and is so est [...]emed. These Pearls are filed upon a string, that men may not shake them out of their pockets. If thou receivest any spiritual benefit, by pertaking of this Banquet (or extract) give God the glory; which is all the Confectioner expects for his pains: for praise or thanks I seek none, as I have deserved none. Or in case my labour hath been worthy of hire, the great pleasure I took therein, hath been sweeter than another [...] wages. Yea, if I have not grown better by it, yet it hath kept me from worse, and not afforded me time to entertain the Divel. Nor have I more made my Book, than my Book hath made me.

CHAP. 1.

HAving felt the Cormorants pulse, I find into beat most violently after gain; He were a skillful Physician that could [...] greedy worm, which makes him so hungry: yea, [...] [Page] for you shal sooner hear of an hundred Malefactors conversion at th [...] Gallows, then of one Covetous Cormorant in his bed. Onely I will giv [...] you his and his Sons Effigies, and set them up as Sea-marks to mak [...] others beware; that both may do good service to the Church: For where [...] honest men profit the Commonwealth, by occasioning themselves to be in [...] tated ▪ these shall happily benefit the same, by causing themselves to b [...] evitated. As sometimes a Harlots face hath suggested chastness: an [...] good may be learnt, both by similitude and contrariety. At least the beautie of all Christian graces, are illustrated by the blackness of their opposi [...] vices.

The Covetous Miser is one that affects no imployment or Occupatio [...] for it self, but for gain▪ all his reaches are at riches: his summum bonum is commodity, and gold is the Goddess he adores in every thing. He plots studdies, contrives, breaks his peace, his sleep, his brains, to compass his desires: and though he venters his ears, his neck, his soul; he dares no deny his slave, his dog, his Devil Avarice: nor cares he how he gets, bu [...] what he gets. There is no evill that he will nor do, so goods may com [...] of it; you cannot name the Sin that he will not swallow in the sweet broth of commodity: like Dorio the Bawde in T [...]rrence, he is not ashame [...] of the basest actions that bring him in benefit; nor does he smell any difference, between gold got by oppression, and that which is honestly come by ▪

Avarice is the grave of all good, it [...]ats out the very heart of grace [...] by eating grace out of the heart. The damps of the earth do not more quench fire, then the love of earth stisles grace: neither trees not grass [...] grow above, where the golden Mines are below; If the love of mony be once curred into the heart, no fruits of goodness will appear in the life: yea there is an absolute contrariety, between the love of God, and the love of Mammon; as our Saviour shews, Luke 16.13,

This Machivillians heart is a very mint of fraud, that can readily c [...]yn falsehoods upon every occasion; yea, he is such a deep, that one may better roll the haires of his head, then either the springs, wards, or wickedness of his deceitful heart: and y [...]t so foolish withall, that he not onel [...] [...] his soul, to inrich his body, but to purchase a great estate▪ he will [...] both soul and body. Like Sylvester the second, who to get the Popedome, gave his soul to the Devill.

The poore [...]hea [...]s soul (if ever it be saved) costs no less a price than Christs precious blood: yet half a crown, yea six pence will make this Chu [...]e fell his. By which means he swels in his estate from a Toad to an [...] [...] [Page] [...]isease we call the Wolf; which is ever eating, yet keeps the body Lean. The Covetous Cormorant is like one of Pharaoh's lean and illfavoured kine: [...] though he devours much, yet he is never the less hungry, never the [...]ore fat. A moderate water makes the Mill go merrily, but too much [...]ill not suffer it to go at all.

The Covetous Miser is like the Indians, who though they have all the Gold among them, yet are the most beggerly people alive. He is like Tantalus, who stands up to the c [...]n in water, and hath all kinds of fruits hanging over his head, but is not suffered to taste the one, nor drink of the other. Or like an Asse that is laden with gold and dainty cates, but feeds upon thistles. He scarce wears a good garment, or eats a liberall meal, or takes a quiet sleep; but is ever tormenting himself to get that, for getting whereof he shall be tormented. As a proud man is ignorant in the midst of his knowledge, so is he poor and needy in the midst of his wealth. Yea, whereas the Poor Begger wants many things, the Rich Miser wants every thing.

His business will never give him leave to think of his conscience: All his Religion is the love of money. He goes to Church indeed, but it is not to serve God, but the State; which he uses not as a means to save his soul but his silver. To him all spirituall and eternall things seem incredible, because they are invisible. Nothing will sink into his head that he cannot see with his eyes, or feel with his fingers. And in case he cannot gain by being Religious, his care shall be not to lose by it: and that Religion will like him best that is best cheap, and that will cost him least. Any doctrine is welcome to him, but that which beats upon good works, only that he cannot indure. No, if another be at the charges to serve God, this Churle like Iudas, will cry out, Why is this waste? Nor shall any means ever convert him. No Physick is strong enough to purge out this Humour: Because, if ever he should repent, he must restore his ill gotten estate; which to him is as hard an injunction as that of God to Abraham; Gen. [...]2.2. Or, as that of our Saviour to the Young man, Luke 18.22. and [...]herefore what hope of his yielding? Covetousnesse is Idolatry, Eph, [...] [...]oll. 3.5. and Money is the covetous mans god: and will he part [...] No, And so long as he keeps the weapon (ill-got goods) [...] [...]nd will not pluck it out by restitution; how is it possible he should be [...] ed? He may with that Rich man, Luk. 10. have a good mind to Heav [...] reversion: yet for all that he will not hear of parting with him. He [...] [...]hereof he hath the present possession.

[...] [Page] then a Drunkard; yet had I rather be a Drunkard then a Covetous Mise [...] Matth. 21.31, 32.

CHAP. 2.

Now, as this Merciless Miser is all for sparing, so his Heir is all [...] wasting: He lives poorly and penuriously all his life, that he may die rich Psal. 39.6. And what comes of it? As he hath reapt that which another sowed, so another shall thrash that which he hath reaped. He hords up, [...] knowing who shall enjoy it; and commonly they enjoy it who lay it out a [...] fast. He takes only the bitter, and leaves the sweet for others, perhap [...] those that wish him hanged, upon condition they had his means the sooner.

Or possible it is he may have children; which if he have, he loves them so much better then himself, that he will voluntarily be miserable here and hereafter, that they may be happy. He is willing to go in a thredbare coat, to starve his body, lose his credit, wound his conscience, torment his heart and minde with fears and cares; yea he can finde in his heart to damne his own soul and go to hell, that he may raise his house, and leave his heir a great estate, as thinking his house and habitation shall continue for ever, even from generation to generation, and call their lands by his name, as the Psalmist shews, Psalm 49.11. He is careful to provide his children portions, while he provide [...] no portion of comfort for his own welfare, either here or hereafter. He provides for his childrens bodies, not for their souls, to shew that he begat not their souls but their bodies. He leaves a fair estate for the worser part, nothing for the estate of the better part. He desires to leave his children great rather then good, and is more ambitious to have his sons Lords on earth, then Kings in heaven. But as he that provides no [...] for their temporal estate, is worse then an Infidel, 1 Tim. 5.8. So he that provides not for their eternal estate, is little better then a devil, which yet is the case of nine parts of the parents throughout the Land.

But observe how his children requite him again, and how God requi [...]es him in his children; for commonly they are such, as never give him thanks [...] the least lament his Loss; perhaps they mourn at his funeral, yet [...] for that he i [...] dead, but because he died no sooner. Nor is it any ra [...]e [...] for men to mourn, for him dead, whom they would by no means have still to be alive. Yea for the most part, it is but a fashionable sor [...], which the son makes shew of at his fathers death; as having many [...] for that hour. A sorrow in shew onely, like that of Iacobs sons when the [...] had sold their brother Ioseph, who profest a great deal of gre [...] [...] when inwardly they rejoyced. Have ye not heard of a pre [...] young heir? that incouraged his companions, with, come let us [...] revel, throw the house out at windows; the man in Scarlet will [...] [Page] [...]cious liquor into a Seeue, that will hold no liquid substance; which occasioned the Rhodians, and Lydians, to enact several laws; that those [...] which followed not their fathers in their vertues, but lived viciously, [...]uld be disinherited, and their lands given to the most verteous of that ra [...]e, not admiting any impious heir whatsoever to inherit, as Varro well notes. But it is otherwise in this case, for (in regard of Gods curse upon [...]his unmerciful Muckworm) if he have more sons then one, the eldest [...]roves a prodigal, and he inherits.

Every mans own experience can tell him, that for the most part a scatterer succeeds a gatherer, one that wasts vertues faster then riches, and riches faster then any vertues can get them; one that is as excessive in spending, as the other was in scraping; for as the father chooseth to fill his chests, so the son is given to satisfie his lusts. Nor could the one be more cunning at the rake, then the other will be at the pitchfork. The moneys which were formerly chested like caged Birds, will wing it merrily when the young heir sets them flying. And as Cicero speaks, he riotously spends that which the father had as wickedly gotten. The one would have all to keep, the other will keep nothing at all; the former gets and spends not, the latter spends and gets not. Yea the son being as greedy of expence, as the father was in scraping; he teddeth that with a fork in one year, which was not gathered with a rake in twenty. Yea how oft is that spent upon one Christmas revelling by the son, which was fourty years a getting by [...]he Father? Which Diogenes well considered, for whereas he would ask of a frugal Citizen but a penny, of a Prodigal he would beg a talent, and when the party asked him what he meant, to desire so much of him and so little of others, his answer should be, Quoniam tu habes, ille habebunt; because thou hast, and they will have. I shall beg of thee but once, thy estate will so soon vanish, of them often: yea give me now a talent, I may live to give thee a groat. And at another time, hearing that the house of a certain Prodigall was offered to sale, he said, I knew well that house was so accustomed to surfeiting, and drunkenness, that ere long it would spue out the Master.

Nay in all likelihood he foresees it himself; and therefore as he makes short work with his estate, so not long with his life, as knowing, that if he should live long, he must be a begger.

As seldom but he shortens his days some way; for he gives himself to all manner of vice, gluttony and drunkennesse, chambering and wantonness, pride, riot, contention, &c. He even banishes civility, and gives himself over to sensuality; and such a life seldom lasts long.

They may rightly be called spend-alls, for they not onely spend all they have, but themselves also, in stead of quenching their thirsts, they [...] both their bodies, souls and estates in Drink. They will call, [...] us an Ocean, and then leave their wits rather then the wine beh [...]nde [...] [Page] Religion that should make them good men; but even reason that sho [...] make them men; And saving only on the Sea, they live without all c [...] pass; as a ship on the water, so they on the land re [...] too and fro, and [...] like a drunken man, Psal. 107.27.

All their felicity is in a Tavern, or brothell-house, where harlots [...] sicophants rifl [...]e their estates, and then send them to robbe, or teach th [...] how to cheat or borrow, which is all one, for to pay they never mean, [...] prodigality drives them to repair their too great lavishnesse in one thin [...] by too great covetousnesse and injustice in another. The greatest mispend [...]s for the most part are constrained to be as great misgetters, that they may feed one vice with another.

Now as if they had been bred among Bears, they know no other dialect then roaring, swearing and banning. It is the tongue or language of hell they speak; as men learn before hand the language of that Country whether they mean to travel.

By wine and surfeting they pour out their whole estates into their bellies. The father went to the devil one way, and the son will follow him another; and because he hath chosen the smoother way, he makes the more hast. The one so loved Money, that he could nor afford himself good Drink: the other so loves good Drink, that he scornes Money. The Father cannot finde in his heart to put a good morsel into his belly, but lives on roots, that his prodigal heir may feed on Phesants; he drinks water, that his son may drink wine, and that to drunkenness. The one dares not eat an egge, lest he should lose a chicken, and goes to hell with whay and carrots, the other follows after with Canary, Partridges, and Potatoes.

These are Epecures indeed, placing Paradise in their throats, and heaven in their guts; their shrine is their Kitchin, their Priest is their Cook, their Altar is their table, and their belly is their God. By wine and surfeit [...]ng, they pour out their whole estates into their bellies; yet nevertheless complain against nature for making their necks so short.

Aristippus gave to the value of sixteen shillings for a Patridge; his clownish neighbour told him, he held it too dear at two pence. Why, quoth Aristippus, I esteem less of a pound, then thou dost of a penny: the same in effect sayes the prodigal son, to his penurious father; for how else could be so soon bring a noble to nine pence, an inheritance of a thousand pounds [...], to an anunity of five hundred shillings? besides, the one obtains [...] and pounds with more ease, then the other did a thousand pence; and by [...] much the l [...]ss he esteems of money, by so much the more noble and better m [...]n he esteems himself, and his father the more base; and here [...] [...]he co [...]any calling, and must go apparelled like a Prince.

[...] it as a perpetual law, In the sweat of thy Face (be it [...]) shall thou eat bread, till thou return to the earth, Gen. 3.19. [...] Gentleman to dis [...]se honest callings (mental or manual) [...] [Page] [...] ground of frugality. Besides, exercise is not more wholesome for the [...] then it is for the minde and soul; but this vain glorious Coxcombe [...]all for sports and pleasure, and seldom ceases hunting after sports (as Esau [...] venison) until he hath lost the Blessing. But he should (O that he would) consider, that medicines are no meat to live by.

Then for his pride in apparel, you may know that by this; he is like the Cinamon tree, whose barke is of more worth then his body; or like the [...]ridge or Bird of Paradise, whose feathers are more worth then her flesh: Or some Vermine, whose case is better then het carcass. And yet this swells him so, and makes him look as big, as if the river of his blood could not be bancked within the channel of his veins; and shift his attire he must, like the Islanders of Foolianna the ficle; or that King of Mexico, who was won [...] to change his cloths four times a day, and never wear them again, imploying his leavings and cast suits, for his continual liberalities and rewards, and who would also have neither pot nor dish, nor any implement in his Kitchin, or on his Table, be brought twice before him.

Indeed he cannot shift himself out of the Mercers books, until he hath sold the other Farm or Lordship; perhaps a dinner or supper at some Tavern, may cost him ten pounds or more; for he must pay the whole reckoning, that he may be counted the best man. Yea when the shot comes to be paid, for any man to draw in his company, is a just quarrel, and use hath made it unpleasant to him not to spend, and yet a bare head in the streets, does him more good, then a meals meat. He hath the Wolfe of vaine glory, and that he feeds untill himself becomes the food. Nor can it be long, first, for an excessive and successive impairing, alwayes importeth a fin [...] dissolution. Nor hath he ever the wit to think upon sparing, till he comes to the bottom of the purse, resembling Plautus that famous comical Poet, born in Umbria, who having spent all he had on plaiers apparel, was forced for his living, to serve a Baker in turning a hand mill. Like an hour glass turned up, he never leaves running till all be out; He never looks to the bottom of his patrimony, till it be quite unravelled; and then (too late) complains that the stock of his wealth ran coarse at the fag end ▪

His father had too good an opinion of the world, and he too much [...] daines it: onely herein he speeds (as he thinks) a little the better [...] that those who barked at his father like curs, faune upon him, and [...] hand like Spaniels. Yea the Prodigalls case is herein better then the [...] sers, for the Prodigal shall only have nothing hereafter; but the [...] man, hath nothing here nor hereafter. He bestows upon his [...] gifts, thinking it good gain to receive for it good words, [...] ship. Thus by the frequent use of subtracting pounds out of [...]lings out of pounds, and pence out of shillings, the end of his account [...] all Cyphers.

Idleness is the Coach that brings, a man to Need [...] [...] [Page] the proverb) is no mans foe else; be he never so old, he never attai [...] [...] the yeers of discretion; And in case providence do not take him w [...]rd ▪ [...] heirs shall never be sought after. His Vessel hath three leaks, a lascivi [...] eye, a gaming hand, a deified belly; and to content these, he can neither rule his heart, his tongue, nor his purse. He never proves his [...] till he hath no other, and then perhaps when want, or good counsel, [...] time hath made him see as much as his father did, at last he sues for a Room in an Almeshouse, that his father built; else when he feels want (for till then he never sees it) he complains of greatness for ingratitude; that he was not thought of when promotions were a d [...]ling. Yet seeing there is no remedy but patience, when his last Acre lies in his purse, he projects strange things, and builds houses in the aire, having sold those on the ground. Not that he is a man of parts, for he is onely witty to wrong and undoe himself; Ease, saith, Solomon, slayeth the foolish, and the prosperity of fools destroyeth them, Prov. 1.32.

CHAP. 3.

MAny an one hath his father unfeathered to warm him, but pride, drunkenness, gamming, &c. plucks them away again so fast, that he soon becomes naked and bare. He is like a barren plot of ground, for let him receive never so much seed and manuring, Sun and showers, he remaines ever dry and fruitlesse, and no marvail, when not onely his leud and vicious courses bring Gods curse upon all he hath or takes in hand; but when he and what he hath, is also cursed for his fathers sake. For whereas the Holy Ghost saith of the just man, His seed shall be mighty upon earth, his generation shall be blessed, &c. Psal. 112.2 and many the like, Psal. 103. where God hath promised to blesse and reward the children; yea, the childrens children for their fathers goodnesse, vers, 17. Isa. 58.10, 11.12. Psal. 37, 25, 26 & 112.2 to 6. Of which I might give you examples, not a few. The children of Noah were preserved from drowning for their fathers sake, Gen. 7.1. Mephibosheth fares the better for his fathers goodness [...]: The Kenites for Ie [...]broes, 1 Sam. 15.6. and that some hundreds of yeers after their Ancester was dead; Phineas his seed for his [...] Numb. 25, 11, 12, 13. Solomon for his father Davids sake, 2 Sam. 1. [...]. Ishmael for Abrahams sake, Gen. 17.20. And all Isarel fared the better for Abraham, Isaac, and Iacobs sake, Deut. 4.37. 1 Kings 11.12. The loving kindnesse of the Lord, sayes the Psalmist, indureth for ever, and ever, [...] them that fear him, and his righteousnesse upon childrens children, Psal. [...]. Exod. 20.6.

And as God usually blesseth, and rewardeth the children for their fathers goodness, so on the contrary, Exod. 20.5. Eternal payments God uses [...] of the persons only, temporary oftentimes of succession as we sue [...] [Page] [...] third and fourth generation, Exod. 20.5. As for the sin of Haman, his ten [...] were hanged, Hester 9.13, 14. And so for Sauls sin, his seven sons were [...]kewise hanged, 2 Sam. 21.6. and thus for Achans sin, all his sons and daughters were stoned to death, and burned with fire by the Commandment of Moses, who was in Gods stead, Iosh. 7 Yea God hath peremtorily threatned, Psal. 109. that the children of a cruel and unmercifull man, shall be Vagabonds and beg their Bread, and that none shall extend mercy or favor unto them, ver. 7. to 17. God will make those children beggers, for whose sakes the fathers have made so many beggers; this is a truth which the father will not beleeve, but as sure as God is just, the Son shall feel. As what common and daily experience have we thereof, had men but the wit to observe it? for hence it is, that riches ill got, shift Masters so often. As rare it is, if the wealth of an Oppressor doth last to the fourth generation, seldom to the second; for commonly in this case, as the father was the first that raised his house, by his extreme getting and saving, so the son proves the last, in overthrowing his house by excessive spending and lavishing; as Tullius Cicero answered a P [...]odigal that told him he came of beggerly parents; for no man when his means is gone, will ever after trust him with a stock to begin the world again; the case standing with him, as it did with the unjust Steward, who having wasted his masters goods for the time past, could not be trusted with the like for the the time to come; and whereas hitherto he hath with Esau, rejected the blessing of prosperity, it will be denyed him hereafter, though he should seek it with tears: and which is worse then all, if death find him (as is much to be feared) as banquerupt of spiritual, as of Worldly goods, it will send him to an eternal prison: for what can we think of them, that do not onely lose crusts and crummes, which our Saviour would have carefully gathered up, Iohn 6.12. but even lavish and wherle away whole patrimonies; yea, most wickedly spend them in riot, and upon Dice, Drabs, Drunkenness? O the fearful account which these unthrifty Bayliffs will one day have to give up to our great Lord and Master, when he shall call them to a strict reckoning of their talents! if he was condemned that encreased not the sum concredited to him, what then shal become of him that lawlesly and lavishly spends and impaires it? bringing in such a reckoning as this; Item, spent upon my [...] pleasures, and pride, fourty years, and five hundred or ten thousand pounds &c. let them be in their right senses, they cannot thin that God will take this for a good discharge of their Steward-ships, though the devil may and will make them beleive, that Christ will quit all scores between [...] father and them.

And thus I have made it plain, that want and beggery, is the [...] parent to riot and prodigality, and that he who when he should not [...] too much, shall, when he would not, have too littel to spend a [...] young gulls. I have likewise shown, that what the covetous [...]

[Page]As O that the covetous Moule, who is now digging a house in the earth for his posterity, did but fore-see how his Prodigal son will consume wh [...] he with so much care and industry hath scraped together; for should he have leave hereafter to come out of hell for an hour, and see it, he would curse this his folly, yea, if possible, it would double the pain of his infernall torment, as it fares with Gnipho the Usurer, who (as Lucian feigneth) lying in hell, lamenteth his miserable estate, that one Rodochares, an incestuous Prodigal, on earth consumed his goods Wastfully, which he by unjust means had scraped together so carefully; the which seemeth to have some affinity with the word of truth; why else is Dives being in hell torments, said to lift up his eyes, and to see Abraham a farre off and Lazarus in his bosome, parlying so seriously about his brethren, whom he had left behind him? Luke 16▪23▪ &c. Why else doth our Saviour say, that the wicked shall gnash their teeth for vexation, when they shall see Abraham, and Isaac, and Iacob in the Kingdome of heaven, and themselves thrust out of doors? Luke 13.28.

But that thou mayst the better foresee, or at least fore-think what will follow, I will shew thee thy case in sundry other persons.

Clodius, son to Esophus the Tragedian, spent marvelous great wealth which his father left him. Epicharmus the Athenian, having a large patrimony left him by his parents, consumed it in six dayes, and all his life time after lived a begger. Apicius, in banquetting, spent great revenues, left him by his parsimonius father, and then because he would not lead a miserable life, hanged himself. Pericles, Calias, and Nicius, by prodigall lavishing and palpable sensuallity, spent in a short time very great patrimonies, left them by their parents, and when all their means was gone they drank each of them a poysoned potion one to an other, and dyed in the place.

Again, we read that Caligula, in one year of his reign, spent prodigally, sixty seven millions of gold, which Tiberius his Predecessor had gathered together, as Tacitus tells us, and whereas Iohn the 22. left behind him, (as Petrarch reports) two hundred and fifty tun of gold; insomuch that an odde fellow made this jest of him, Erat Pontifex maximus [...] tumen maximus. Pope Sixtus Quintus, (called of [...] by-word, for selling our Kingdom to Philip of Spain, Six [...],) through his intollerable covetousnesse, left in his Exchequer five [...] his succers [...]r Gregory the fourteenth, wasted four of them in ten [...]

CHAP. 4.

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ANd so you have three Chapters, taken out of the prevention of poverty. In Gods goodnesse and Englands unthankfulnesse by the same Authour? I find this ensuing Character of a Prodigall or Loose Libertine: it is in Chapter the 9th. where he is appointed to lead the Troop, of Ignorant, unbeleiving, Ingrateful and wicked persons; as Iudas led the Souldiers. It begins, and goes on as followeth.

Thou that art Openly profane; dost so manifestly prove, and profess thy self to be one of those ignorant, unbelieving, ingrateful, and wicked wretches herein concern'd: yea, to be one of the children of disobedience whom Satan hath blinded: that in respect of others, I should think it needlesse to spend time in further proof thereof: yet I would gladly say something to shame thee out of thy self: wherefore briefly thus: Thou art kept by the Devil in a snare, and taken captive of him at his will: he ruleth, and worketh his pleasure in thee, as being thy God and father, and Prince, and Master, 2 Tim. 2.26, Joh. 8.44. and 14.30. 2 Cor. 4.4. Thy odious qualities are these and the like: thou doest banish all civility, and give thy self over to sensuality: and art neither afraid nor ashamed; to let thy wickedest thoughts break forth into actions. Yea, thou thinkest thy self the honester man for it: and boastest thou art none of those dissembling Hypocrites that seem to be what they are not. Thou art a common Drunkard: in stead of quenching thy thirst, thou drownest thy senses.

Thou desirest not the reputation of honesty, but of good fellowship: Thou art a continual swearer, and that of bloody oaths. One of our Ruffians, or sons of Belial: who when thou art displeased with others, will [...] in thy Makers face, and tear thy Saviours Name in peices: even swearing away thy part in that blood, which must save thee if ever thou be [...]st saved. Yea, if thou art never so little provoked, curses with thee, strive for number with oaths, and lewd speeches with both. Thou knowest no other dialect, then roaring, swearing, and banning: and in case thou ar [...] reproved for it, thou wilt say, We take too much upon us: as C [...]ah and his complices twitted Moses, Numb. 16 3. not knowing how strictly God commands, and requires it, Levit. 19.17. Heb. 3.11 2 Tim. 2.25 [...] 3.18 to 22.2 Pet. 2.7, 8 Whence as the Chief Priests answered [...] is that to us? so thou wilt blaspheme God, tear Christ in pieces, and [...] [Page] 22.1. We are much more bound to help our Neighbour himself, from dropping into the bottomlesse pit of Hell. And what know we? but we may win our brother, and so save his soul? Matth 18.15. Again, thou art an usual companion of Harlots, thy summum bonum is a Punk: and thou wilt rather burn in Hell, then marry.

Thou art one of those that St. Peter speaks of: thou hast eyes full of adultery, and that cannot cease to sin. Thou gazest upon every fair face; and lustest after every beautiful woman: [...]hy speech is lewd and obscene: thy discourse scurrility, lascivious thy behaviour. Thou art a frequent slanderer of thy Neigbour: an open Sabbath-breaker: Canst boast of sin and mischief, and if need be defend it.

Like the Salamander, thou art never well, but in the fire of contention. And art apt to quarrel, yea, kill a man for every foolish trifle; be it but for the wall, or refusing to pledge thee; as if thy honour were of more worth then thy soul. Yea, the Devil hath so blinded, and bewitcht thee: that thou thinkest every wrong, or disgraceful word quarrel just enough, to shed blood, that true valour consists only in a brave revenge and being implacable: that patience is but an argument of basenesse; and therefore thou wilt ra [...]her suffer a sword in thy bowels, then a lye in thy throat. I confesse, thou wilt fight in no quarrel but a bad one, and sooner in thy Mistresses defence, then in thy Makers.

Thou art of a reprobate judgment touching actions and persons: esteeming good evil, and evil good, Prov. 17.15. and 29.27. Isa. 5.20. Thou doest stifle thy conscience, and wouldst force thy self to believe if it were possible, that in case men will not swear, drink drunk, conform to thy lewd customes, and the like, they are over precise; and to forbear evil, is quarrel sufficient for thee. Thou speakest evil of all, that will not run with thee to the same excesse of riot, 1 Pet. 4.4. making them a by-word to the people, Job 17.6. and a song amongst thy fellow Drunkards, Psal. 69. [...]. Thou art so desperately wicked, that thou wilt mock thy admonisher, scoffe at the means to be saved; and make thy self merry with thy own damnation.

In stead of hating the evil thou dost, and thy self for doing it; thou [...] of it, rejoycest in it, boastest of it: yea, pleadest for it, and appla [...]ed [...] self for thy wickednesse: God is not in all thy thoughts, except [...] him, and to spend his days in the Devils service; And rather [...] thy pleasure, thou wilt hazard the displeasure of God. Thou doest not [...] but art stubborn, and disobedient to thy parents; a Rioter, &c. If they stand in need of thee; thou wilt not nourish or maintain [...] they did thee in thy need. Thou takest no care to provide for thy [...] [Page] Thou wilt borrow, or run in debt with every one; but never carest to pay, or to satisfie any one: except it be thy Hostesse for drink, lest she should never more trust thee.

As good men by their godly admonition, and vertuous example; draw [...] they can to Heaven: so by thy subtile allurements, and vicious example, thou drawest all thou [...]anst to hell. For as if it were too little to damnthy own soul, or as if thine own sins would not presse thee deep enough into hell; thou doest all that possibly thou canst, to entice and enforce others to sin with thee: for thou doest envy, hate, scosf at, nick-name, rail on, and slander the godly; that thou mayest flout them out of their faith, damp, or quench the spirit where thou perceivest it is kindled; discourage them in there way to heaven, to make them ashamed of their holy conversation, and religious course: pull them back to the World, that so thou mayest have their company here in sin, and hereafter in torment.

Thou fearest a Gaol more then thou fearest hell: and standest more upon thy sides smarting, then upon thy soul. Thou regardest more the blasts of mens breath, then the fire of Gods wrath: and tremblest more at the thought of a Serjeant or Bailiff, then of Satan, and everlasting perdition. Thou takest incouragement from the Saints falls, and sins of Gods people to do the like: when they should serve thee as Sea-marks, to make thee beware. Yea, thou doest most sordidly, take liberty, and incouragement to go on more securely in thy evil courses: because God is merciful and forbears to execute judgement speedily: and to defer thy repentance, because the Theif upon the Crosse, was heard at the last hour. Thou wilt boldly do what God forbids; and yet confidently hope to escape what he threatens.

Thus I could go on, to tell thee a thousand more of these thy wicked thoughts, words, and actions; had I not already done it. But because I would not present my other Readers with Cole-worts twice sod: be perswaded to take view of them, in my other small Tract, entituled, The odious, despicable, and dreadful condition of a Drunkard, drawn to the Life: though indeed even a Tyth of these are sufficient evidences to prove and to make thee confesse that thou art in a most damnable condition. But stand thou by, and let the civil Iusticiary, and formall Hypocrue hold up their hands, and hear their charge.

Here ends the Prodigals Character with which I will conclude.

FINIS.

§

§

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The Prevention of Poverty, Together with the Cure of Melancholy, Alias Discontent.

Or the best and surest way to Wealth and Happiness: being Subjects very seasonable for these Times; wherein all are Poor, or not pleased, or both; when they need be neither.

By Rich. Younge, of Roxwel in Essex, Florilegus.

Imprimatur Ioseph Caryl.

LONDON Printed by R. & W. Leybourn, and are to be sold by Iames Crumpe, a Book-binder in Little Bartholomews Well-yard, 1655.

Of the Prevention of Poverty.

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By R. Y.

VErtue is distributive, and loves not to bury benefits, but to pleasure all she can: And happy is he, that leaves such a president; for which both the present and future Ages shall praise him, and praise God for him. It was no small comfort (I suppose) to Cuthemberg, Anaximenes, Triptolemus, Columbus, and other the like; whose happiness it was to finde out Printing, the Dial, the Plough, to enrich the World with the best of Metals, with the Loadstone, and a thousand the like: But had they smothered their conceptions, as so many lights under a bushel; and not communicated the same for the publick, it had argued in them a great dearth of charity; whereas now (to the glory of God,) all men are the better for them.

Nor is any employment so honorable, as for a man to serve his generation, and be profitable to many: When like the Moon, we bestow the benefits received from God; to the profit and commodity of others. It is the Suns excellency, that his bright rayes and beamns, are dispersed into every corner of the Universe.

The Tragick, Buskin (as they say) would fit all, that should put it on: Here is that will much benefit thee, (being made use of) be thy condition good or bad, rich or poor, learned or unlearned, mental or manual. The which to conceal, would argue in the Authour, either too much lucre, or too little love. Even the Physician, that hath a sovereigne Receipt, and dieth unrevealing it: robs the world of many blessings, which might multiply after his death: leaving to all survivors this collection, that he once did good to others, but to do himself a greater.

C. E.

The Prevention of POVERTY, Together with the Cure of MELANCHOLY, Alias DISCONTENT. Or the best and surest way to Wealth and Happinesse: Being Subjects very seasonable for these Times, wherein all are Poor, or not pleased, or both, when they need be neither.

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THE PREFACE.

SECT. 1.

WHen a Gentleman in Athens had his plate taken away by Ahashucrus as he was at dinner, he smiled upon his friends, saying, I thank God that his Higness hath left me any thing. So whatever befals us, this should be our meditation: It is of the Lords mercies that we are not consumed, Lam. 3.22. Or this, He that hath afflicted me for a time, could have held me longer; he that hath touched me in part▪ could have stricken me in whole; he that hath laid this upon my name, or estate, hath power to lay a greater rod both upon my body and soul, without doing me the least wrong. And indeed if we but think of our deliverance from the fire of Hell, or that our names are writ in Heaven, it is enough to make us both patient and thankful, though the trifles, we delight in, be taken from us.

But most men are so far from this, that if God does not answer their desires in every thing, they will take pleasure in nothing; they will flight all his present mercies and former favours, because in one thing he crosses them. Li [...] Ahab, they are more displeased for one thing they want (or rather fain and pretend they want, or at least have no right unto) than they are thankfull for a thousand things they enjoy; though the least mercy they injoy is beyond their best merit. They are ready to receive all, while they return nothing but sin and disobedience, wherein they more than abound; for they have done more against God in one week, than they have done for him ever since they were born: Yea, such sotts they are, that if another displease them, they will be revenged on themselves, grow melancholy and discontent, like foolish Children, who will forbear their meat, and g [...]w sick of the sullens, if never so little crost. Yea, though men have all [...]heir hearts can wi [...]h, and might (if they would, and had but the wi [...] and [Page] grace) be as happy as any men alive, yet some small trifle shall make them weary of themselves and every thing else, as it fared with foolish [...]man, Esther 5.13. More particularly, if their purses grow light, their [...]earts grow heavy; yea, as if men did delight to vex themselves; how many are there, that of happy make themselves miserable? or more mi [...]serable than they need, by looking upon miseries in multiplying glasses: the opinion onely of being poor, or fear that they may be so when they are old, makes them never injoy a merry day, when they neither want, nor are like to doe; and every man is so miserable as he thinks himself. The raft of goods or evils does greatly depend on the opinion we have of them.

SECT. 2.

Thus millions are miserable, melancholy, discontent, by their own concelt▪ when thousands would think themselves happy, had they but a piece of their happiness. Which discontent or melancholy occasions more murmuring amongsts us, than ever there was among those Israelitos in the wilderness; an unthankfulness able to make or keep them poor and miserable, and that everlastingly.

Indeed, because judgement is not executed speedily, Eccles. 8.11. they think it no sin at all, such is their ignorance, Otherwise they might know, that as the Israelites was, so their murmuring is, against even the holy One of Israel; as Isaiah affirmed of Sens [...]erib, 2 King▪ 19.22. And David of Goliah, 1 [...]am. 17.36, 45. The Lord (s [...]yes Moses to the people, when they grumbled for want of bread, and also to Da [...]hau and Abiram) heareth your murmuring against him, and what are we? your murmurings are not against us, but against the Lord, Exod. 16.8. Numb. 16.15, 21. Onely this is the difference, multitudes of them were destroyed suddenly (even fourteen thousand and seven hundred at a clap) yea, they had all been consumed in a moment for their murmuring, had not Moses stood up in the gap, and interceded for them, Numb. 16.41. to 50. and 32.10. to 14. and 26.64, 65, and 11.12, 33. and 14.12, 22, 23. and 21.5, 6. Whereas millions among us do the like, and are not stung with fiery Serpents as they were: because they are reserved without repentance, to a fiery Serpent in Hell. Nor stricken with death temporall, because reserved to death [...]ternal. But God is the same God still, and as just now as ever, though now under the Gospel, instead of corporall judgements he inflicts many times spirituall, as blindness of mind, hardness of heart, and finall impenitency, the fore-runner of eternal destruction of body and soul in that burning lake, Revel. 19.20. For why is their ruine recorded? but for our learning and warning, [...] Cor. 10, 11. Neither is forbearance any acquittance; yea, to be let go on in a continual repeating of so great a sin (under such meanes of light and grace) uncontrouled, is the greatest unhappiness, the heaviest [...]urle, because such seldom rest, untill they come to that evill, from which there is no redemption. God owes that man a greivous payment, whom he suffers to run on so long unquestioned, and his punishment shall be greater, when he comes to reckon with him for all his faults together. O that men [...] but seriously consider this, before it proves too late [...] and before the [Page] draw-bridge be taken up, for favours bestowed, and deliverances from dangers bind to gratitude; or else the more bonds of duty, the more plagues for neglect. The contribution of blessings require retribution of obedience, or will bring distribution of judgements.

Yea, argue with all the world, and they will conclude, that there is no vice [...] ingratitude; and meer ingratitude returnes nothing for good, but these return evill for good, yea, the greatest evill for the greatest good, being more ingrateful to God and Christ, than can be exprest by the best Oratour alive. Our Redeemer hath done and suffered more, or would do (did we not so daily provoke him, for which read Gods goodness and Englands unthankfulness) more for us, than either can be exprest, or conceived by any heart, were it as deep as the Sea.

Yea, God hath removed so many evils from us, and conferred so many good things upon us, that they are beyond thought or imagination. And were the whole Heaven turned into a Book, and all the Angels deputed Writers therein, they could not set down all the good which Gods love in Christ hath done us. As consider, if we are so bound to bless God for his external, temporal, inferiour, earthly, perishing benefits (as food, ray [...]nt, friends, fire, air, water, health, wealth, life, limbs, liberty, senses, and a thousand the like) what praise do we owe him for the lasting fruits of his eternal love and mercy? and how thankful should we strive to be? And as much do we owe unto God, for the dangers from which he delivers us; as for the great and many mercies he hath bestowed upon us. Neither could we possibly be unthankful, if we seriously thought upon what God gives, and what he forgives. Besides (which would also be thought upon) what should we have if we did truly love and serve Christ? who hath done all this for his enemies, neglecting and dishounouring him.

SECT. 3.

Now can any one in common reason meditate so unbottomed a love, and not study and strive for an answerable thankful demeanour: yet, as if all that Christ hath done for us were nothing to move us, we are so far from being thankful, that our whole life, language and religion is nought else but one continued act of muttering and murmuring! this is the case, and it is the case of almost who not.

And is this a small matter? Is it Gods unspeakable mercy, that we are not at this present frying in Hell flames, never to be freed, and do we complain for want of a trifle? O that we might, as we ought, lay this to heart! and that Gods Heralds would be often, and ever minding men of this their sordid and base condition, and their grievous provoking the Lord, who is even a consuming fire, Heb. 12.29. For to me it is a wonder, that of all other sins, this is the least preacht against. And me thinks it should [...]ut the very hearts of th [...]se, that have felt the love of Christ, [...]o hear him so dishonoured, who is the life of their lives, and soul of their soules, and that by those who profess themselves Christians. Nor do I think I could have pitcht upon a Subject more serious, publick and profit [...]ble, whether we consider the generality of the disease, or the nec [...]ss [...]y commodity [Page] and common good that I hope, and is likely to come by the [...].

As tell me, will it be any desertlesse office, to find out a way to help all this? and to make the most poor and melancholy the richest and happiest men alive? for that is my drift; it is a Theam that perhaps hath not hitherto been thought of, at least not handled▪ but you will grant it as profitable a Project, when once it is effected, as was Columbus his discovery of the West Indies, yea, and I hope will extend it self to as many; for like a cunning Augler, I have baited my hook with that, at which every fish will be sure to bite. As who, or where, is the man that desires not to be rich and happy? I dare say, if the Great Cham, who is said to have a tree full of pearles banging by clusters, should but make proclamation, that whoever would re [...] it to him should have plenty of gold, he might drive such a trade, as would soon make him a Bankcrupt: For as the Prophet observes, every one, even from the least unto the greatest, is given unto covetousnesse, Ierem. 6.13. All [...]ape after gain, and how to get is each mans thought from sun to sun, insomuch that it is to be feared, nineteen parts of all the men in Christendom are whorshippers of the golden Calf. And let this serve by way of Preface, least the par [...]h or entry prove too big for the house: Or least it should be said of me (as once Nebuchadnezar objected to the Inchanters and Astrologians) that I do but while away the time, because I cannot tell them this thing, they so much expect and long for, Dan. 2.8.

SECT. 4.

As what will some Momus say? Here are great words, but no security; Its well if all prove not like the Indian Fig-tree, whose leaves are as broad as a target, when the fruit is no bigger than a bean. Many an Alchymist in projecting the Phylosophers stone, have been so confident to find that which should do all the world good, that they have distilled away great estates of their own and other mens, to whom they have promised before-hand gold in whole scuttles, but at length their glasses have broken together with themselves and all their adherents.

Answer: I know it is no unusuall thing with Projectors, to lift up Expectation so high, that she not seldom over-thinks the birth: But I had rather men should find more than they expect, than look for more than they shall find. Nor do I ask any more, than that you will hear all before you censure, which is no unreasonable request, for so far as we see, we dare believe a suspected or discredited person; and there are some dishes that we may [...]at, even from sluttish bands. Neither shalt thou after the perusal of it (in case I should tall short of what I pretend) have occasion, as many buyers, to cry out with him in the Comedy, pol ego & oleum, & oper [...] perdi [...].

Yea, these two things I will poremptorily promise thee:

First, That whosoever can shew thee the way better, yet none can shew thee a better way to grow rich and happy.

The second [...] that if thou beest not wanting to thy self, if thou wilt but reserve [Page] those rules and directions which I shall produce from the mouth of God, (who never yet deceived the trust of any, that had the wit or grace to confide in him, and obey his Precepts, thou shalt become of poor and melancholy, both rich and happy. Wherefore be at leasure to hear what I shall say, and call your best thoughts to counsell touching this great business.

CHAP. I.

NOw for the better discharge of what I have undertaken, you may please to take notice, that a poor and malancholy man is like a City inf [...]sted with too Enemies (the one forraign, the other domestick) which can never injoy peace and safety, unless the one be kept out, and the other cast out, or which is better, both subdued. The domestick, or in-bred enemy to be cast out is Melancholy; the forraign foe to be kept out, Is Poverty: of these two I will chuse to s [...]t upon the last first, and the rather, for that this being kept out, or vanquisht, the other will the sooner yeild, or with more eas [...] be overcome.

Touching Poverty, (for that error in practise proceeds many times, originally and dangerously from errour in judgement; and because a sound mind, and a right understanding of things will much advantage a man in the obtaining and injoying of a good and happy estate (for the one layes the foundation, as the other raiseth the walls and roof) and lastly, because this discourse may inrich the soul, settle the heart, and with Gods blessing change the will, as well as increase wealth (an ignorant rich man, being no better than a sheep with a golden fleece) that so God in all may have the glory▪ I will first shew what it [...], and what it is not, to be rich, and then acquaint you h [...] of poor you may become rich. As touching the first of these, it is to be observed, that most men are much mistaken in judging who are poor, and who are rich: as strongly perswading themselves, that a man is so much the happier, by how much the more he is wealthier, which is as gross a delusion as possibly can be; for there are some cases, wherein men are never the better for their wealth, and others again, wherein they are much the worse, as thus.

God giveth to every man a stock or portion of this worlds goods (as well as of grace and wisdom) more or lesse to occupy withall [...] yea, I perswade my self there are few men, that have not once in their life a golden opportunity offered them, whereby, if they neglect it not, they may live comfortably all their dayes, and to him who is thankfull, and useth the same well, [...] to Gods glory, and profit of himself and others, he giveth more as to the servant which used his tallents well, be doubted them ▪ but to such as are unthankful▪ and abuse the same to their own [...] and Gods dishonour, or distrustfully [...]oord it up, he either taketh from them that which he had formerly [...] as he took away the [...] talent from the servant, which had [...] [Page] outward blessings, without his blessing upon them, and then they w [...] better mist then had, and will do them more hurt than good, Eccles. 5.13. Or thirdly, which is worst of all, he bestowes riches upon them in wrath, as he gave a King to the Israelites and Quailes: of these severally and is order.

Onely it will be necessary, that I first give you an account in breif, how sordidly and ingratefully they deal with God, that so you may the better see how God again requites and payes them back in their own coin, without the least tincture of injustice or severity.

CHAP. II.

GOD hath bestowed more blessings upon many men, than they have hairs on their heads, yea, God hath given them far larger portions of this worlds wealth, than he hath done to millions of their brethren; they so grow and increase in substance, as if they had found out the Philosophers [...]tone, and had the art to turn copper into gold, or as if with Thales they had the faculty to fore-see what commodities will be cheap, and what dear: and the more God hath bestowed upon them, the greater is their debt of thankfulness and the greater their duty of obedience: But alass,

They are like the hog, that [...]cornes feed upon,

But never look up from what tree they come:

Or they more regard the gift than the giver; as Martia, Catoes daughter, found it to fare with her Suitors, who being asked why she did not marry, m [...]de answer, that she could not meet with a man that would love her more than hers.

Perhaps they will profess they love God, and afford him a kind of verbil thanks, so resembling the Elder-tree, whose slour is more worth than all the tree besides. Or Nazianzens Country of Ozizal [...], which abounded with gay floures, but was barren of corn; for their thanks is a meer complement, and heir lip-love no other than self-love, as any one may see by those few signs. As observe but how easily they are moved at their own injuries, how p [...]rl [...]n: at Gods: let their own credits or riches be troubled, they rage little Lions, let Gods honour be questioned, they are as tame as Lambs: If the aspersion of scandal lights upon their names, there is sute upon sute, from Court to Court, all to begger the raiser of it, let the Lords dreadful name be blasphemed, they are so far from spending a penny, that they will not spare a sillable: like Ionah they are more moved for the losse of their gourd, than for all Nineveh, which could not be if they did in the least love God, or were thankful, as they say▪ they do and are.

Yea▪ [...]r were well if this were the worst, if they were onely negative, if they did return nothing for all the loving kindness of God, and good they ha [...] received from him for they return evill; as may not God say to these, I me [...] all unholy and unmerciful rich men, as [...]arah spake to Abraham concerning Hag [...]r, I have given thee mine handmaid, and now I am despised in thine eyes ▪ And to [...] return that rich men make to God ▪ for as of [...] [Page] as Seneca observes; so fares it between God and the ingrateful. As our [...]omacks are usually worst in summer, so are our appetites to grace-wards▪ weakest in time of prosperity and peace. And as the Moon, when she is fuller of light, is still farthest from the Sun, so the more wealth men have, the farther commonly they are from God. Too much rankness layeth the corn, and trees overladen with fruit are their own ruine. God hath thrown away a little white and red earth upon thee, and thou art like some vain Whiffler, that is proud of his borrowed chain. It had been happy for many a man, if God had permitted them to be poor still; for as Saul was changed to another man presently upon his an [...]ynting, so are men commonly upon their advancement, and according to our ordinary proverb, their good and their bloud rises together: As if you observe, what ever they were before, if they be now but a little crossed, they will swell like the Sea in a storm, and be more troubled at an affront from their inferiour or equall, than for death or hell.

Yea, how many with their greatness have such great thoughts of themselves, that God himself must not displease them▪ for if an unseasonable shower doth but crosse their recreations, they are ready to fall out with heaven, and to quarrel with God himself (like Mrs. Minkes riding to Ware) as if they were wronged, because he did not take his times, when to rain, and when to shine, resembling therein the Horse, that being over-much pampered will grow fierce, and kick, and not abide his rider. Or the Mules F [...]es who when she hath suckt her sill, and hath enough of her damms milk, casteth up her heels and kicks unkindly. But he is a very quartellous cu [...], that barks at every horse, and in the silent night the very moon-shine opens his clamourous throat. Now how do we not then wonder and blesse our selves that such men injoy so much, something, any thing▪ yet hear all, and you will confess that others are more beholding to God, whom he denies, and keeps short of these bewitching balts of wealth and greatness.

But I have not told you one half of their base ingratitude, for commonly when they have been fatted with Gods blessings, they not onely spurn at his precepts, but as if they studied to be superlative in their provoking of him▪ they return the greatest and most malitious evill for the greatest and most admired love, even hating God and his people. Iohn 15.24, 25. yea, they most spightfully and malitiously fight on Satans and sins fide against Christ, and persecute his members, and the truth, with all their might, perswading, and as far as they can, inforeing others to do the same; and all this against knowledge and conscience, as I have upon another occasion made it plainly appear, though the Devill so blinds them, that there is no convincing them thereof.

Thus theis sin is many degrees beyond ingratitude it self; it is a wickedness of that nature, that there is no name significant enough to express it. Yea, to receive so many, such good things at the hands of God, and return such, and so much evill, is a desperate wickedness not to be endured.

CHAP. III.

[Page]

BUt observe what they get by it, and how God (even here) payes them again in their own coin; whereof I will give you several instances, for God does not deal alike with all in this case, but is various in these kinds of [...]etallation. If I be large upon this point, consider of what consequence and concernment it is, and you will not blame me for prolixity: yea, admit it should be supposed a digression, yet would I hope to have thanks for it.

First, How many are there, to whom God gives abundance of wealth, and after some few years (for their abusing the same, and their great unthankfulness) taketh from them again, even that which he had formerly given them▪ Yea, how many hundreds are there every year, even in this City, reputed good men, yea, formerly known to be so, which all on a sudden have shut up their shop windows, and broke for thousands. Neither was the talent onely taken from him in the Gospel, that evill servant was but a type of many, that should have their talents taken away.

The Hi [...]d in the Fable (O that it were but a fable) being hunted by the Dogs, hid her self under a vine, whose broad leaves covered her, where perceiving many sweet grapes, she in requital began to eat them, but by her breaking and pulling them, she made such a noyse and shaking of the leaves, that she was soon perceived by the hunts-men, and so taken and devoured by the Dogs; such is the gain of unthankfulness. The ingrateful man forfeits all Gods favours, even what he hath, and what he might further expect, meerly for want of paying that small quit-rent of thankfulness.

Strabo reports in his 8. Book, that the Sea, raised by an earthquake, overflowed the City of Helice, distant twelve furlongs from it, and drowned all the Inhabitants thereof for their inhospitallity to the Ionians.

The Lords impost for all his blessings is our thankfulness, if we neglect to pay this impost, the commodity is forfeit, and God will take it back, our returns are expected according to our receits.

So that it is hard to determine, whether the ingratefull person be more wicked, or simple; for what man is so mad, as to purchase barren lands that will bring forth nothing but weeds, bryars and thornes? Or who will not be willing to sow plent [...]fully, where he shall reap plentifully?

The best meanes to get more, is to be thankful for what we have, God loves to sow much where he reapes much. Thankfulness for one benefit inviteth another, but to do good to an unthankful body, is to sow corn on the sand, and such speed thereafter. For the earth, which drinketh in the rain that cometh oft upon it, and bringeth forth hearbs, meet for him by whom it is dressed, receiveth blessing from God; but that which beareth thornes and bryars is reproved, and is neer unto cursing, whose end is to be burned, Heb. 6.7, 8. Whence arises this conclusion, that want of piety is the conviction of folly. But

CHAP. IIII.

SEcondly, admit God i [...] pleased to continue or increase the unthankful and [...] [Page] then he had as good be without it; for no outward blessing proves a blessing, without Gods blessing upon it, Mal. 2.2.

The wealth of Croesus, were it to be given,

Were not thanks-worthy, if un-blest by Heaven.

That Gods blessing upon all we have or do is all in all, and that without it all is nothing, is easie to prove. The diligent hand, saith Solomon, maketh rich, Prov. 10 4. but withall, the blessing of God makes rich, sayes the same Solomon, ver. 22. not diligence without Gods blessing, for without it all the earning of great wages, is but putting money into a bag with holes: Haggai 1.6. Ye have sowen much, and bring in little, ye eat, but ye have not enough, ye drink, but ye are not filled with drink, ye cloath you, but there is no warmness, and he that earneth wages, earneth wages to put it into a bag with holes; and a great deal of the like in verse the ninth: and why all this? they were all for themselves, and sought not the glory of God, and therefore he did blow upon it, and blast all their blessings, as the whole book shews. And the same we dayly see; for have not many men great fees, great offices, great revenues, great gettings, and yet they can scarce keep themselves out of debt? Yea, who more needy, and who run more in debt than those, that have hundreds and thousands a year? whereas others that have very little, but small means, and yet maintain themselves and their families well, yea, and help their poor friends and neighbours also. Onely the word that proceedeth out of Gods mouth, makes the difference, his blessing sets forward the one, which he justly withholds from the other for their wicked unthankfulness.

Though Laba [...] changed Iacobs wages ten times, yet he could not one time change that blessing of God which was alwayes with him. A little thing which the rightoeus injoyeth is better than great riches to the wicked, Prov. 16.8. Meat, though it have a vertue to nourish, Medicine, though it have a vertue to heal, rayment, though it can both adorn and defend the body against the injury of air and cold, wealth, though it can make rich, yet man liveth not by bread, physick, rayment, &c. onely, but by every word that proceedeth out of the mouth of God does a man live, as our Saviour speaks, Math. 4.4.

Nay, without Gods blessing the very use of their meat is taken away, for it shall not satisfie, as it fell out with them, Hosea 4.10. And the like of other things, Except the Lord build the house, they labour in vain that build it, except the Lord keep the City, the keeper watcheth in vain. It is in vain for you to rise early, and to lye down late, and eat the bread of carefulness, Psal. 127. 1, 2. And again, Paul may plant, and Apollos may water, but it is God that giveth the increase, 1 Cor. 3.6, 7. as in temporal, so in spiritual food, it is not the Teacher, but the divine operation of Gods Spirit working with the word, which converteth the soul; and for want of this blessing, and divine operation from God, even the best of outward blessings, as health, strength, riches, honours, beauty, wit, learning, &c. prove but the bane of the owners; as Absaloms hair proved his halter. And nothing so soveraign , which (belog abused by sin) may not of a blessing become a curse.

[...] [Page] can rot the grain in the ground, blast it in the ear, wither it in the blade, rot It with unseasonable showers, when it is r [...]pe cause v [...]rmine to devour it in the barn, yea, when it hath past the flayl, the mill, the oven, he can make it gall in the mouth, in the stomack poyson. He can either give a man meat and no stomack, or a stomack and no meat. And the same God, that can break the staffe of bread, Ezek. 4.16. can also break the staffe of friends, riches, promotion, wit, learning, and all other meanes that we trust to, or put our confidence in, as he did the staffe of Physick to Asa, 2 Chron. 16.12, 13. as he restrained the fire from burning, Dan. 3.27. and the water from drowning, Exod. 14.21, [...]2. and the Lions from devouring, Dan. 6 22. Whereas if he please to give his blessing, a man shall be happy, have he any thing or nothing.

Even a word out of his mouth can either sustain us without bread, as it did Moses and Elias; or with a miraculous bread, as it did Israel with Manna; or send ordinary meanes after a miraculous manner, as food to the Prophet by the Ravens; or multiply ordinary meanes miraculously, as that meal and oyle to the Sareptane widdow; or make a little meanes go a great way, and perform much, as those two mean meales of the Prophet, when in the strength thereof he travelled forty dayes 1 King. 19 5. to 9. Unto which we may refer the strength of Moses, who being one hundred and twenty yeares old, [...]ad not his naturall strength abated, Deut. 34.7. and the like of Caleb, Ioshua 14.10, 11. All things are sustained by his almighty word, how else should the whole Globe of the earth and sea hang in the middle of the air, and have no other supporter?

The onely means for grasse, and hearbs, and trees, and fruit to grow by, is rain, yet God provided for Adam all these things before ever it had rained on the earth ▪ The usual meanes of light is the sun, howbeit God provided light before he made the sun, light the first day, the sun the fourth day, he onely said, let there be light, and there was light, Gen. 1.3.

There is no reason in the world, that seven loaves, and a few little fishes, in the Gospel, should feed four thousand, much lesse, that five loaves and two fishes should feed five thousand, meanes very insufficient to natural reason; yet God speaking the word to them, they did it. The like whereof we may read 2 King. 4.43, 44. So for the apparell of the Israelites, which they had when they were young and children in Aegypt, to serve them till they were grown men, even forty yeares together in the wilderness ▪ without being worn out, Deut. 29 5. and the like of that water and pulse, which with Gods blessing made Daniel, and his companions, farter and fairer than all the children, which did eat the portion of the Kings meat, Dan. 1▪ 15.

We live by food, but not by any vertue that is in it without God, yea, without the concurence of his providence bread would rather choak than nourish us: if he withdraw his word and blessing from his creatures, in their greatrst abundance we perish. A man can receive nothing, except it be given him from heaven, Iohn 3.27. All which should teach us confidently to trust in God, what ever our extremeties be; for if God needs not his own lawfull, much lesse thy unlawful moanes. Again, if no moanes will [Page] serve the turn, or do us any good, without the blessing of God upon it, let us not forfeit his blessing by our vile ingratitude, but rather desire his blessing, though we want the meanes.

Thirdly, Is it be the blessing of God that makes rich, and not anything that we can do, let us take heed of ascribing the same to our wit and industry, of sacrificing to our net, and burning incense to our yarne, as the Prophet speaks, Hab. 1.16

Fourthly and lastly, say not as many do, O that I were so rich, that I had but so much as such a man [...] then should I be happy: but rather desire God, that he will bless and sanctifie unto thee what thou hast, that he may have glory, thy self and others good by the same: or else God may give thee thy desire, yea, more than thy heart can wish, as the Psalmist speakes of the wicked, Psal. 7▪ 3.7, 9. but it shall be to thy grief and sorrow: as it was said to Neroes Mother about her sons being Emperour: or as Bacchus granted the request of Midas, whose desire was, that whatsoever he touched might instantly be converted into gold, which was little to [...]comfort, when even his bread, wine, the feathers of his bed, his shirt, garments, and every thing else turned into that hard mettal, as Fulgentius delivers it: he had his desire, but so, as he would gladly n [...]w have unpray'd his prayers. Alass, how often does riches, without Gods blessing upon them, prove or become the owners ruine? Many a young Heir hath a great and fair estate left him, and is cryed up as happy, but it proves to him within a while, even like the Ark to the Philistines, which did them more hurt than good, and so fares it with all that forget God, and are unthankful to him for what they have. Neither is this all: For,

CHAP. V.

THirdly, there are abundance of men that God doth not onely withdraw his blessing from them, but sends his curse with the riches he bestowes.

As suppose a man growes never so rich by indirect meanes, as some care not how, but what and how much they get; for to get one scruple of gold, they will make no scruple of conscience; they care not to make many poor to make themselves rich: for they have consciences like a barn door, as loving money better than themselves: yea, they care not, so they may get silver, if they loose their souls. Now God not seldom suffers such to grow very rich, but together with their riches, they have the curse of God, whereby they become the worse, and not the better, for them.

There is an evill sickness, saies Solomon, that I have seen under the sun, to wit, riches reserved to the owners thereof for their hurt, Eccles. 5.13. To which accords that of the Prophet Malachy, If ye will not hear it, nor consider it in your heart, to give glory to my names saith the Lord of hosts, I will even send a curse upon you, and will curse your blessings: yea, I have cursed them already, because ye do not consider it in your hearts, Mal. [...].2. Their riches are seeming benefits, very curses, even gifts given in wrath, as a King unto Isra [...]l. I give them a King in my wrath, saith the Lord, Hosea 13.11. [Page] And so of their Qu [...]iles, He gave them their desire, but be sent l [...]nnesse into their soules, Psal. 106.15. They did [...] and were well filled, yet turned obey not from their lusts; but the flesh was yet between their teeth, before it was chewed, even the wrath of the Lord was kindled against the people, and the Lord smote the people with an exceeding great plague, Numb. 11.23. Psal. 78.29, 30, 31. And in another place, Let their table be a snare unto them, and their prosperity their ruine, Psal. 69.22. They had better have had no meat, then such sauce withall.

The covetous Cormorant, and unthankful wretch, deales with God, as a dog does with his master, who devoureth by and by whatever he can catch, and gopeth continually after more: and it were a marvel, that God should answer him with such abundance, and as it were, be still pouring water into that vessel which already runs over, considering his monstrous unthankfulness; were it not to rot the hoops and chines, that so the whole cask may break in pieces, were there not poyson mixt with it, I mean Gods secret curse, as I shall suddenly shew.

We well know, that a Ship may be so laden, as that her very freight may [...]e the cause of her sinking. Demonica having betrayed Ephesus (where all her friends and kindred were) to Brennus of Senona for the love of gain; was brought to a great heap of gold, and loaded so heavy therewith, that she dyed under the burthen. Tarpeia for the desire she had of all the gold bracelets which the Sabines wore about their left armes, when they went to besiege Room, sold the Fort or Castle of the City (wherein there was a great Garrison, of which her Father Tarpeius was Captain) to the Sabines; and asking for reward of her treason, Fatius the Sabines General, according to his promise, when she had opened them a gate in the night and let them in, commanded his whole Army to do as he did, who taking the bracelet which himself wore on his left arm, and his target, did hang them about her neck, and so all the rest, untill she being bowed down to the ground with the weight of them, was pressed to death under the burthen. And much after this manner does God deal with unmerciful misers, and all wicked and ungrateful men. As see the sad condition of a man, to whom God gives riches in wrath; it is so well worth your knowledge and observation, that David was very inquisitive with the Lord about it, Psal. 73.3. to 13. and likewise the Prophet Ieremy, chap. 12. Righteous art thou, O Lord, whe [...] I speak with thee, yet let me talk with thee of thy judgements, wherefore doth the way of the wicked prosper? wherefore are all they happy that deal very treacherously? Thou hast planted them, yea, they have taken r [...], they grow, yea, they bring forth fruit; thou art neer in their mouth, and far from their reines, ver. 1, 2, 3. Yea, it is admirable to consider, how the tabernacles of robbers do prosper, how secure they are that provoke God, and how abundantly God giveth into their hands, Job 12.6. They increase in riches, wax fat and sbine, Jerem. 5.28. They are not in trouble as other men, neither are they plagued like other men; their eyes stand out with fatness, they have more than heart can wish, yea, there are no hands in their death, Psalm 73. and many the like places: But hear all, and ye will never envy their prosperity, [Page] neither will your teeth water after their dainties: as what is ever the conclusion? their felicity and happiness is no sooner mentioned, but it followes: And thou diddest set them in slippery places, thou castedst them down into destruction, they are brought into desolation, in a moment they are utterly consumed with terrours, Psalm 73.18. to the 21. verse. Pull them out like sheep for the slaughter, and prepare them for the day of slaughter, Ierem. 12.3. They spend their dayes in wealth, and in a moment they go down into hell. Job 21.13. Because they have no changes, therefore they fear not God, Psal. 55.19. But no greater judgement, then thus to be free from judgements. Ephraim is joyned to Idols, let him alone, saith God, Hosea 4.17. And the like: I will not visit your daughters when they are harlots, nor your spouses when they are whores, ver. 14. and hereupon all they do is well.

But think it not an argument of Gods favour or dispensation, that thou and thousands more do prosper in their wickedness, that some eminent judgement is not executed speedily upon them, while they are contriving their deep and divelish plots: For though prosperous wickednesse is one of the devils strongest chaines, yet there cannot be a greater unhappiness, an heavier curse, than to prosper in ill designs and ungracious courses. Such a mans preservation is but a reservation, as it fared with Sodom and her sisters, which were preserved from the slaughter of the four Kings, that God might rain down hell from heaven upon them. And Sennacherib, who escaped the stroak of the destroying Angell, that he might fall by the sword of his own Sons, Isai. 37.37, 38.

Wicked men are not wise enough to cosinder, that usually God doth most afflict those whom he best affecteth; dealing with his children, as the good husband deales with his trees, those in the garden he is ever and anon medling with them, either lopping off the superfluous branches, or scraping off the moss, or paring of the root, or digging and dunging about them, so using all good meanes to make them fruitfull; whereas he lets them alone which grow in the hedge-row or forrest, till at the length he comes with his Axe and cuts them down for the fire. Fatted ware, you know, is but fitted for the shambles. God puts money indeed into these earthen boxes, that have onely one chink to let in, but none to let out, with purpose to break them when they are full. What was Haman the better for all he had, when the King frowned upon him? or the happier for being lift up the ladder, when he was to come down again with a rope? And for ought thou knowest, this very night thou mayest loose both thy gold, thy life, and thy soul too. And therefore what ever thou makest choise of, let me rather beg with innocent Lazarus, then abound with unjust Ahab, or unmerciful Dives, so shall my turn be soon over, whilst theirs is to come and continue everlastingly.

But my purpose is not so much to shew you, what will be the end of unmerciful and ungrateful men, as how their riches proves a curse to them here. That they had better be without their wealth, than that God should give it them upon such termes as he does, I shall demonstrate in these▪ on particulars. I pray mind them.

CHAP VI.

[Page]

FIrst, How many are there, that by an intolerable care, and pains, and greif, and sting of conscience, and losse of credit, and undergoing many perils, get great estates, and when they have obtained all that heart can wish, by a just judgement of God, they have not power to partake of what they have, or be a farthing the better for all. As observe but what wise Solomon speaks Eccles. 6. There is an evill which I have seen under the sun, and it is common among men, a man to whom God hath given riches, wealth, and honour, so that he wanteth nothing for his soul of all that he desireth; yet God giveth him not power to eat thereof, ver. 1, 2. And again, There is one alone, and there is not a second, yea, he hath neither child nor brother, yet is there no end of all his labour, neither is his eye satisfied with riches, neither saith he, for whom do I labour and bereave my soul of good: this is also vanity, yea, this is a sore travell, Eccles. 4.8.

Yea, how many such could I nominate, that are baser by being wealthier, that are no other than rich beggers, or beggers in the midst of their riches (as Cain was a vagabond upon his own land) upon whose estates there is [...]et a spell, insomuch that their wealth sayes to them in effect, touch not, tast not, handle not.

It is the misers curse, want in the midst of abundance, hunger in the midst of plenty, he freezes by the fires side, and is like an unhappy boy, that hath a great trusse ef points to play with, and but one at his breeches to tye them together, or rather he resembles a dog in a wheel, that toyles all day to rost meat for others eating, as the wise man shews, Eccles. 6.1.2.

The covetous Miser covets without end, but all to no end; he onely feeds his eyes with that which should feed his belly, and cloth his back. Like him that Horace tells of in Room, called Oxide, who was so rich, that he might measure his gold by the bushell, and yet went almost stark naked, and never would fill himself half full of meat. They are like Tantalus, who stands up to the chin in water, and hath all kinds of fruits hanging over his head, but is not suffered to tast of the one, nor drink of the other: Or like an Asse, that is laden with gold, or dainty cates, but feeds upon thistles: Or like the Indians, who though they have all the gold amongst them, yet are the most beggerly and naked people alive.

For as if they were such fooles, as not to know that their money will buy them all necessaries of meat, drink, apparel, and the like, they scarce wear a good garment, or eat a liberal meal, or take a quiet sleep, but are ever tormenting themselves to get that, for getting whereof they shall be tormente [...]. Like a true Chymist, he turnes every thing into gold, both what he should eat, and what he should wear. He is like a man rob'd, hurt and bound, who though he hath meanes to relieve himself, yet hath not liberty to go where he may be releived.

As a proud man is ignorant in the midst of his knowledge, so is the covetous man poor, and needy, in the midst of his wealth: Yea, a poor beggar is in better estate than a rich miser, for whereas the poor begger wants many things, the rich miser wants every thing.

[Page] Crates threw his money into the Sea, resolving to drown it, least it should [...] him. The drunkard casts his mony into a deluge of drink, both drowning it and himself with it: wherein the Miser and the Rioter are opposites, the one so loves money, that he will not afford himself good drink, the other so loves good drink, that he scornes money. But in severall respects, the Misers case is worse than the Prodigals, for the prodigall shall have nothing hereafter, but the covetous man hath nothing here, nor shall hereafter.

Riches, saith Seneca, are the wise mans servant, but the fooles master: and the miser makes himself a slave to his servant. Riches are good when the party that possesseth them can tell how to use them; but as instruments are of no use unto them that are ignorant of musick, so are riches of no use to the covetous. So that in my judgement, that rich fool in the Gospel was far wiser than these blocks, for he having attained his purpose, got a great estate, could after all afford himself the comfort of it; for these are his words to himself, Thou hast much goods laid up for many yeares, live at ease, eat, drink and take thy pastime, Luke 12.19.

Nay, to abound with all things, and to be never the better for them, not to partake of them, what fool or mad man hath been known so senseless? yea, not to flatter his pretended prudence, no beast will starve in a fat pasture; if then a man shall pinch his guts when God hath afforded him affluence; the Asse is not so very an Asse as he. Nor do I know any beast like him, save Pharaohs seven lean and evill favoured kine, and to them he is very like: For when his large and greedy conscience hath devoured or eaten up many Customers or Clients estates, as they did the seven fat and well favoured kine, yet it cannot be known by any reall amen [...]ment, that he hath eaten them, but in his food, raiment, satisfaction of his mind, &c. he is as ill favoured as at the beginning. He doth not more lock up his goods from the [...]heif than from himself: So that I cannot more fitly compare him to any thing, than to an Idoll, for as an Idoll hath eyes but sees not, so he hath a reasonable soul, but understands not And most just it is, that he who is unjust to all others, should be most unjust to himself. And as a covetous man is good to no body, so he is worst of all to himself.

It is the depth of misery to fall under the curse of Cham, a servant of servants, divitis servi, maxime servi, no thraldom to the inward and outward bondage too. So that if there be any creature miserable, it is the miserable miserly muck-worm; and yet he is least to be pitied, because he makes himself thus miserable.

Now this may move wonder to astonishment! that they should take such care and paines, and cast away their soules to heap up riches, and when they have done, to be never a penny the better for them. Yea, what can any wise man think of them, are they not stark mad? are they not fooles in folio? What, take so much care and paines, indure so much greif, sting of conscience, losse of credit, deprive themselves of heaven, damn their own soules, to get wealth, and when they have got it, not to be the better for it: yea, they are lesse satisfied and contented than before, meanlier accommodated than [Page] mean men; and could this possible be so, if God did not give them their riches in wrath? nor would be otherwise deny them the use of their own; for the wise man hath given it as a rule, That to whom God hath given riches as a blessing, he also giveth him to eat, and drink, and to take pleasure, and delight his soul with the profit of his labours, wherein he travelleth under the sun: for which see Ecces. 2.24. and 3.12, 13. and 5.17, 18, 19. and 8.15. And so you have one particular to prove what I promised. But

CHAP. VII.

SEcondly, To this is added as another judgement, let the Ingrateful merciless miser have never so much, he is never the more, but the lesse contented▪ As how many have mighty estates, their houses full, their shops and warehouses full, their coffers full, their purses full, and their pastures full, and yet as if their hearts were bottomlesse, that is, still as lank and empty through an excessive desire of more, as if they did indeed want all things. The Cormorants desires are rather sharpened by injoying, and augmented by possession.

For wishing still, his wishes never cease,

But as his wealth, his wishes still increase.

To shew that covetous men belong to hell after they dye, they are like hell while they live: Hell is never filled, and they are never satisfied, covetous men drink brine, which increaseth thirst rather than quenches it. And though the devil should say to them as he said to our Saviour, touching the whole world, and glory thereof, all these will I give thee, (though he needs not offer them all, for they will serve him for less) yet all would not content them, no more than heaven it self contented Lucifer: For as the rich glutton in hell desired a drop of water, and yet a river would not have satisfied him; for if his desire had b [...]en granted in the first, he would have required more, and then more to that, never ceasing to ask, never having enough, nor being the better when he had it: so it fares with the covetous man, his abundance no more quencheth his lust, than fuell does the flame. For as oyle kindleth the fire, which it seemes to quench, so riches come as though they would make him contented, but they make him more covetous. And is not this thy very case that art covetous? No man more happy, in respect of outward things, then thy self, couldest thou but see it; thou hast all things that heart can wish, and shouldest thou but come to want what thou now injoyest, and thinkest not worth thanks; when it were past thou wouldest say, thou wast most happy, and after a little misse, wish withall thine heart, thou hadest the same again: yea, a world for such a condition and content withall Onely the devill (by Gods just permission) bewitches thee to think, that thou hast not enough, when thou hast too much, and more than thou needest, or knowest what to do withall.

Nor is it possible for a worldling to be contented: for whereas naturall desires are soon satisfied, those that are unnaturall are infinite. Hunger is soon apeased with meat, and thirst allayed with drink: but in burning Feavers, quo pl [...] sunt potae plus [...] aqua, they still love, amere con [...] scentia, [Page] never amore complacentiae. If covetous, or ambitious men ever feel content in these transitory things, it is no otherwise then as itching soars do in clawing and scratching fingers. And indeed how should intemperate desires be satisfied with increase, according as they are replemished, when these appetites are not capable of satiety?

Men in this case, are like poysoned Rats, which when they have tasted of their bane, cannot rest untill they drink, and then can much [...]e [...]s rest till they drink again, swell and burst. Covetousness is like the disease called the Woolf, which is alwayes eating, and yet keeps the body lean. A moderate water makes the Mill goe merrily, but too much will not suffer it to go at all.

Secondly, another reason is, Nothing can fill the heart of man, but he that made it: The heart shall be satisfied with gold, when the body shall be contented with winde. The whole world is circular, the heart of man is triangular; and we know a circle cannot fill a triangle. Yea if it be not filled with the three persons in Trinity, it will be filled with the world, the flesh, and the devil. The heart is the seat or receptacle of spiritual things; and the things of the world are corporal and carnal: Now carnal and corporal things, can no more fill our hearts, then spiritual things can fill our Coffers. Visible light will not cleer the invisible understanding; nor will corporal food feed the soul. Blessed are they, sayes our Saviour, who thirst after righteousness, for they shall be satisfied, Mat. 5.6. not they that thirst after riches, or honor, or pleasure; for instead of being satisfied, they thirst more. Yea these Mammonists are so infinite in desiring, that could such a one swallow the whole earth that swallows all, and will swallow him ere long, it might choak him, but not satisfie him, as abundance of examples that I could give you, sufficiently prove: namely Alexander, and Crassus, and Lie [...]nius, and Marcus Crassus, and Ahab, and Haman, &c. But,

CHAP. VIII.

THirdly, to this is added as a further judgement, that as the more he hath the more he coveteth, so the neerer he is to his journeys end, the more provision he makes for it. Other vices are weakned with age and continuance, onely covetousness (and that odious sin of drunkenness) grows stronger. As the covetous wretch increaseth in yeers, so he increaseth in covetousness. What Pline writes of the Crocodile, is fitly appliable to the miserly muckworm: other creatures grow up to their height, and then decay and dye, onely the Crocodile grows to her last day. The aged worldling, though he have one foot in the grave, yet his appetite to, and persute of gain, are but new born. Yea, though he hath out-lived all the teeth in his gums, that hairs of his head, the sight of his eyes, the tast of his palate; have he never so much, yet he hath not enough, and therefore would live to get more, and covets, as if he had a thousand generation [...] to provide for. [Page] He so lives, as if he were never to dye; and so dyes, as if he were never to live again. He fears all things, like a mortal man, sayes Seneca, but he desires all things, as if he were immortal. Had it not been for sin, death had never entered into the world: and were it not for death, sin (especially the Misers sin) would never go out of the world. Lus [...] is commonly the disease of youth, ambition of middle age, covetousness of old age: And Plautus maketh it a wonder to see an old man beneficent. But what faith Byas, covetousness in old men is most monstrous: for what can be more foolish and ridiculous, then to provide more mony and victuals for our journey, when we are almost at our journyes end?

Wherefore remember thou, O old man, yea O remember! that your Spring is past, your Summer over-past, and you are arrived at the fall of the leaf; yea winter colours have already stained your head with gray and hoary hairs. Remember also, that if God in justice did not leave you, and the Prince of darkness did not blinde you, and your own heart did not grosly deceive you; you could not possible be so senceless as you are in these three last mentioned miseries.

Thus three of the covetous mans woes are past, but behold more are coming; for God inflicts more plagues upon him, then ever he did upon Pharaoh. I'le acquaint you only with seven more.

CHAP. IX.

FOurthly, his thoughts are so taken up with what he wants (or rather desires, for he wants nothing but wit, and a good heart) that he not once mindes or cares for what he hath, as you may see in Abab, 1 Kings 21.4. and Haman, Hester 5.13. and Micha, Judges 18. [...]4.

What the covetons man hath, he sees not; his eyes are so taken up with what he wants; yea the very desire of what he cannot get torments him, and it is an heart-breaking to him, not to add every day somewhat to his estate: besides, not to improve it so many hundreds every yeer, will disparage his wisdom more to the world, then any thing else he can do, as I have heard such an one allege, when I have told him my thoughts, about perplexing himself.

But see the difference between him, and one that hath either wit or grace: whose manner it is, even in case of the greatest losses, to look both to what he hath lost, and to what he hath left; and instead of repining, to be thankfull that he hath lost no more, having so much left that he might have been deprived of. But fortish sensualists have a duller feeling or many good turns, then of one ill: they have not so sensible a feeling of their whole bodyes health, as they have of their fingers aking; nor are they so thankful for twenty yeers jollity, as displeased for one dayes misery. Whereas an humble and good man, will see matter of thankfulness there. Where the proud and ingrateful finde matter of murmuring. And so much of the fourth particular, onely let [Page] me add as a sure rule, He that in prosperity is unthankful, will in adversity be unfaithful.

CHAP. X.

FIftly, the Devil, by Gods just permission, prevails by his temptations ▪ to make them think that the forbidden fruit is the sweetest of all fruits, as he did our first parents. Nor will any other content him; each thing pleaseth him better that is not his own. And as Publius observes, other mens goods are far more esteemed by him.

Plines Woolf is a true emblem of this avaritious beast: whose nature it is when he is eating his prey, though never so hungry, if he sees another beast feeding, to forsake that which he is about, to take the prey from the other. Ahab was such a Wolf, who could not content himself with his own, though he injoyed a whole kingdom, but he must wrest Naboths inheritance from him. The commandment is express, Thou shalt not covet thy neighbors house, thou shalt not covet thy neighbors wife, servant, Ox, Asse, nor any thing that is thy neighbors, Exod. 20, 17. and all that fear God observe it; but nothing more cross to the grain of a wicked mans heart, to whom stoln waters are most sweet, and hi [...] bread the most pleasant, Prov. 9.17. For one so insatiably covets after another mans estate or office, that he is never the better for his own. Another so loves his neighbors wife, that he even loaths and contemnes his own. Thy neighbors wife to thee, to him thines fairest, sayes the Poet. Hence hath that cursed speech issued from one too great to name, That he could love his wife above any other, if she were not his wife, a word sufficient to rot out the tongue that spake it.

Solomon was a wise man, and had tryed all things. Oh that men would be so wise as to take his counsel, and injoy their own with joy and gladness of heart; drink waters out of their own Cistern, and rejoyce with the wife of their youth, so as her brests may satisfie them at all times, and they be ravisht alwayes with her love, rather then deprive themselves of that happiness, by inbracing the bosom of a stranger, and coveting that which is anothers, Prov. 5.15. to 21. Oh that thou wouldst be convinc'd, that thy present condition what ever it is, is the best for thee, hadst thou but the wit to see it; and that onely good use gives praise to earthly possessions: that there are no riches comparable to content (for this is the gift of God) then surely thou wilt not much remember the dayes of thy life, because God answereth the joy of thine heart, Eccles. 5.17, 18, 19.

But no matter, they love misery (lose the comfort of their own brest, and all outward blessings, together with the tuition of God) and they shall have it; for he that makes his fire with hay, hath much smoak, and bu [...] a little heat, which leads me to the sixt particular.

CHAP. XI.

[Page]

SIxthly, another sore judgement which God inflicts upon the merciless mnckworm, for his monstrous unthankfulness, is, he injoyes not a merry day, no not a pleasant hour in seven yeers, ye if you observe it, he resembles Agelaustus, Grandfather to Crassus, who never laughed in all his life, save once when he saw a mare eating of thistles: or rather Anaxagoras Clazoenius, who was never seen to laugh or smile from the day of his birth. Joyes never so much as look in at the door of his heart; worldly delights to him, are but like delicate meates to him that hath lost his tast.

But O the cares, fears, anxieties, sighs, sorrows, suspitions, sad thoughts, restless desires, the horrors, troubles, tortures, torments, vexations, distractions, griefs, girdes, gripes, grudgings, repinings, doubts, dolors, desperation, that are the ordinary companions of the covetous. How is he hurried with desires to get, distracted with getting, vexed for what he cannot get, tortured for what he loseth, or another gaineth, troubled with fear of losing what he hath already gained? yea his labor to gather riches is restless, his care to keep them boundless, his sorrow if he chance to lose them endless, and his fear lest he should hereafter lack cureless.

Of all plagues sent into Egypt, that of the Flies was one of the most troublesome, for they never suffered men to rest, for the more they were beaten off, the more they came upon them: so of all miseries and vexations that God layes upon worldlings; this is not the least, to be continually vexed and tormented with cares, which they neither can (nor indeed would) beat off by any means they are able to devise; for they rush in upon them in the morning so soon as they awake, accompany them in the day, forsake them not at night, they follow them to bed, and will not suffer them to sleep: their thonghts will not permit them to sleep, nor their sleep permit them to rest. They afflict them in their dreams, as giving them no quiet either by day, or night, as God threatneth to wicked men by the Prophet Ieremiah, Jer. 6. I could give you a large bill of particulars; but fear of cloying is alwayes at hand to curb me: wherefore take these few for a taste. Want does not break so many sleeps for provision the next day, as abundance does for increase. His nights are as troublesome and uniquiet as his dayes; and his dayes as the dayes of Babylons downfall. Never is more watchfulness, then where is most purpose of wickedness: see Micha 2.1. Luk. 16.8. Psal. 36.4. Eccles. 5.12. Twas Chilons sentence, Misery and Vsury go commonly together.

If his plot be crossed, and his hand cannot act that wickedness by day, which his head hath devised by night, he is taken with a fit of of melancholy, sick of the sullens, as was Ahab. He thinks it a death, that he cannot be suffered to dye; it is a hell to him, that the gates of h [...]ll are shut against him.

[Page] Having ingrossed a commodity, if he cannot have his expected price for it, or prevail not in his sute, or cannot recover what he expected, or if any one breaks in his debt, or if he hear of a Taxe, or some unavoidable payment, and an hundred the like, every of them adds to the care and grief of his heart, which was ready to burst with care and grief before; for he had rather be damned, then damnified; and in case he cannot have his will of another, he will be revenged of himself, like Nanplius King of Euboea, who when he could not revenge his sons death upon Vlysses, cast himself into the Sea. Yea in case he sustain any great loss, he is ready to make himself away: as Menippus of Phenicia did, who having lost his goods, strangled himself. Or like Dinarcus Phidon, who at a certain loss, cut his own throat, to save the charge of a cord. At least he feels more sorrow in losing his mony, then ever he found pleasure in getting it: nor will any condition content him; for the lightness of his purse, gives him an heavy heart, which yet filled, doth fill him with more care. His medicin is his malady. These rich men, are no less troubled with that they possess (lest they should lose it) then poor men are for that they want. In the day time, he dares not go abroad for fear of robbing; nor stay at home for fear of killing. His thoughts are so troubled with fear of thieves, that he cannot, that he dares not sleep: yea he fears a thief worse then the devil, therefore will he be beholding to the devil for a spell to save him from the thief; which once obtained, a little Opium may rock his cares asleep, and help him to a golden dream; for all his minde and heart is to get mony; if waking, he talks of nothing but earth, if sleeping, he dreams of it. Lastly, as if all his delight were to vex himself, he pines himself away with distrustful fear of want, and projecting how he shall live hereafter, and when he is old: resembling Ventidius the Poet, who would not be perswaded but he should dye a begger. And Apicius the Romane, who when he cast up his accounts, and found but an hundered thousand crowns left, murthered himself for fear he should be famished to death.

CHAP. XII.

SEventhly, To the former miseries which a cruel Miser is justly plagued withall, this may be added; the dolefulness of his conscience; for the sin of oppression lyes upon the soul as heavy as lead; yea as the shaddow does ever follow the body, so fear and desperation in all places, and at all times, do wait upon an evil conscience. Sin armes a man against himself, & our peace ever ends with our innocency. A Pithagorean bought a pair of shoos upon trust, the Shoomaker dyes, he is glad, thinks them gained, but a while after his conscience twitches him, and becomes a continual chider; he hereupon repairs to the house of the dead, casts in his money with these words, There take thy due, thou livest to me, though dead to all beside. Micha stole from his mother eleven hundred [Page]shekels of silver, but his complaining conscience made him to accuse himself and restore it again, Iudg. 17. Il gotten goods lye upon the conscience, as raw meat upon a sick stomack, which will never let a man be well, or at ease, untill he hath cast it up again by restitution.

Means ill gotten, is to the getter, as the Angels book was to Saint Iohn, When he eat it, it was in his mouth as sweet as hony, but when he had eaten it, it became in his stomack as bitter as gall, Rev. 10.10. The which is notably illustrated Iob 20.12. to 20. which together with the whole Chapter, is marvellous good for cruel and unmerciful men to read; for I may not stand here to repeat it. Sweetness is promised in the bread of deceit, but men finde it as gravel, crashing between their teeth.

Nor will his troubled conscience suffer him to steal a sound sleep: yea he sleeps as unquietly, as it his pillow were stuft with Lawyers per-knives.

I may give ye a hint of these things from the word, but onely God and he can tell, how the remembrance of his forepast cozenages and oppression, occasions his guilty conscience many secret wrings and pinches, and gives his heart many a sore lash, to increase the fear and horror of his soul every time he calls the same to remembrance, which is not seldom: As, O poor wretches! what do they indure? how are they immerged in the horrors of a vulned conscience? there is more ease in a nest of Hornets, then under the sting of such a tormenting conscience. He that hath this plague, is like a man in debt, who suspecteth that every bush he sees, is a Sergant to arest and carry him away to prison. It was Gods curse upon Cain, when he had slain his brother Abel, to suspect and fear, that every one he met would kill him: yea it makes him so afraid of every thing, that a very Maulking frights him, and it is much, that he dares trust his Barber to shave him. Dionysius was so troubled with fear and horror of conscience, that not daring to trust his best friends with a razor, he used to findge his beard with burning coals, as Cicero records. He is much like a Malefactor in prison, who though he fare well, yet is tormented with the thought of ensuing judgement. It is the hand-writing on the wall, that prints bloody characters in Belshazzars heart.

So that if any should deem a man the better, or happier, for being the richer, he is very shallow; as many looking on the outer face of things, or see but the one side (as they used to paint Antigonus, that they might conceal his deformity on the other side) see not how they smart in secret, how their consciences gripe them. Nor does any one know, how the shoowrings the foot, but he that wears the same.

Or admit the best that can come, as suppose they can stop consciences mouth for a time, or with the musick of their mony play it asleep for the present; yet when they lye upon their death-beds, it will sting them to the quick. For when death besiegeth the body, Satan will not fail to beleagure the soul; yea then he will be sure to lay on load; for as all corrupt[Page]humors, run to the diseased and bruised part of the body; so when conscience is once awakened, all former sins, and present crosses joyn together to make the bruise or sore more painful. As every Creditor falls upon the poor man, when he is once arested. Or let it be granted that his con [...]cience never troubles him on his sick bed, and that he have no bonds in his death, as the Psalmist speaks Psal. 73. — but departs likes a Lamb, which is not onely possible but probable; for more by many thousands go to hell like Naball, then like Iudas; more dye like sots in security, then in despair of conscience: yet all this is nothing, for the sting of conscience here, though it be intollerable, is but a flea-biting to that he shall endure hereafter, where the worm of conscience dyeth not, and where the fire never goeth out.

This is part of sins wages, and Satans reward: We have sinned, therefore our hearts are heavy, Isa. 59.11, 12. The sorrows of them that offer to another God (as do the covetous) shall be multiplyed says holy David, Psal. 16.4. Yea Seneca an heathen could say, that an evil life causeth an unquiet minde; so that Satans government, is rather a bondage then a government, unto which Christ giveth up those that shake off his own.

What his government is, you may partly guess at by the servile slaveries he puts his subjects upon. As O the many hard services which Satan puts his servants upon, and what a bad Master is he: when we read that Origen at his onely appointment, made himself an Eunuch. Democritus put out his own eyes, Crates cast his money into the Sea, Thracius cut down all the Vines, whereas David did none of these, Ahaz made his son to pass through the fire, Jephta sacrificed his onely daughter, as the text seems to import. Wicked men think they do God good service in putting his children to death: but where do we finde any Religious Israelite, or servant of God, at such cost? or when did God require this of his servants? The Prophets and Apostles never whipt nor lanced themselves, but Baals Priests did this and more. And so of the Papists, those hypocrites of late yeers, and the Pharisees of old. How many sleepless nights, and restless dayes, and wretched shifts, treacherous and bloody plots and practises, does covetousness and ambition cost men? which the humble and contented Christian is unacquainted with. How does the covetous mans heart droop wish his Mammon? How does he turmoile and vex his spirit, torment his conscience, and make himself a very map of misery, and a sink of calamity? it is nothing so with Christs servants.

CHAP. XIII.

I Have much more to enlarge of the miseries of unmerciful and ingratefull Misers, but before I speak of them, I will give you the reasons and uses of these already dispatcht, wherein I will be as brief as may be.

You see that God may give men riches in wrath; and so as they shall [Page] be never the better for them, but the worse. Now that you may not think it any strange thing, observe the reasons why, and how justly they are so served.

The first Reason is, the unmerciful Misers monstrous unthankfulness, for those millions of mercies he hath received from God (of which I shall give you an account in the second part) this causes God either not at all to give him, or in giving him riches, to add this you have heard as a curse withall. He is unthankful for what he hath, therefore have he never so much, it shall not be worth thanks. He is cruel to the poor, therefore he shall be as cruel to himself. The poor shall have no comfort of what he hath, therefore himself shall have as little.

The covetous are cozen Germans to the nine leapers, thankless persons. They are so much for receiving, that they never mind what they have received. He deals with God, as a dog doth with his master, who as Austine observes, devoureth by and by whatever he can catch, and gapeth continually for more. Nor hath covetousness any thing so proper to it, as to be ingrateful. A greedy man is never but shamefully unthankful; for unless he have all, he hath nothing. He must have his will, or God shall not have a good look from him; yea, as the Mill, if it go empty, makes an unpleasant and odious noise, so the covetous man, if the Lord does not satisfie his desires in every thing, he will most wickedly murmur and blaspheme his providence; and if ever he sustaines losse, he will never forget it. He writes benefits received in water, but what he accounts injuries in marble. And for this his great ingratitude, God gives him riches, but withdraws his blessing. For as Iacob gave Ruben a blessing, but added, thou shalt not be excellent, Gen. 49.4. so God gives the worldling riches, but sayes, thou shalt not be satisfied. He that loveth silver, shall not be satisfied with silver, Eccl. 5.10. Yea no man more unsatisfied; for let him have what his heart can wish, he is not yet pleased, like the Israelites, who murmurod asmuch when they had Mannah, as when they had none.

Secondly, the merciless Miser, never sued or sought to God for his riches; neither does he acknowledge them as sent of God, but ascribes the increase of his means to his wit and industry. Nay he dares not pray the Lords prayer, forgive us our debts, as we forgive our debtors, lest he call for a curse upon himself. Nay if he be (as probably he is) an Vsuerer, then in respect of other men, he hath no need to pray at all, for as one observes,

Each man to heaven his hands for blessing reares;

Onely the Vs'rer needs not say his prayers.

Blow the winde East or West, plenty or dearth,

Sickness or health, sit on the face of earth,

He cares not, time will bring his money in,

Each day augments his treasure, and his sin.

Or admit he ever calls upon God, his prayer is that some one may dye, that he may have his office, or break his day, that the beloved [Page] forfeiture may be obtained. His morning exercise being onely to peruse his bonds, look over his baggs, and to worship them, as Marcus Cato worshipped his grounds, desiring them to bring forth in abundance, and to keep his Cattel safe.

And as touching hereafter, if he shall finde in his heart to pray, God will not hear him, Prov. 1. The sacrifice of the wicked, is an abomination to the Lord, Prov. 21.27. What hope hath the hypocrite saith Job, when he hath heaped up riches; will God hear his cry when trouble cometh upon him? Job 27.8, 9. When you shall stretch out your hands, saith God to such, I will hide mine eyes from you, and though you make many prayers, I will not hear, Isa. 1.15. God will turn him off to his gold and silver for help, as he did Iehoram to the Prophets of his Father, and the Prophets of his Mother, 2 Kings 3.13. And it is but just and equal, that those which we have made the comfort and stay of our peace, should be the relief and comfort of our extremity. If our prosperity hath made the world our God: how worthily shall our death-bed be choaked with such an exprobration?

If God do answer such an ones prayers, it is as Archelaus answered the request of a covetous Courtier, who being importuned by him for a cup of gold, wherein he drank; gave it unto Euripides that stood by, saying Thou art worthy to ask and be denied, but Euripides is worthy of gifts, although he ask not. And indeed good men many times receive gifts from God, that they never dreamt o [...], nor durst presume to begg, which others extreamly strive after and go without. As it is feigned of Pan, that it was his good hap to finde out Ceres, as he was hunting, little thinking of it, which none of the other gods could do, though they did nothing else but seek her, and that most industriously.

Now, if he neither prayes to God for what he would have, nor gives him thanks for what he gives, nor desires a blessing upon what he receives, viz. that he may be content, and satisfied therewith, How should God bestow this great blessing of contentation upon him, and a true use of his riches?

Thirdly, he cares not for grace but for gold, therefore God gives him gold without grace. He longs not after righteousness, but riches, therefore he shall neither be satisfied nor blessed; whereas both are their portion that thirst after the former, Mat. 5.6. He desires riches without Gods blessing, he shall have it with a curse; he loves gold more then God, and desires it rather then his blessing upon it or grace, therefore he shall have it and want the other. Whereas if he did first seek the kingdom of heaven, all things else should be added thereunto, Mat. 6.33. But this worldlings appetite stands not towards the things of a better life; he findes no tast in heavens treasure; let him but glut himself on the filthy garbage of ill-gotten goods, he cares not for Manna. He sings the song of Curio, vincat utilitas, let gain prevail, he had rather be a sinner then a begger. The Apostle Saint Peter said, silver and gold have I [Page]none, Act. [...].6. The devil says, all these are mine, Luk. 4.6. The Rich man, I have much goods laid up for many years, Luk. 12.19. Now ask the covetous muck worm, whether had you rather lack with those Saints, or abound with the devil and the rich man? his heart will answer, give me money, which will do any thing, all things, Eccles. 10.19.

Now if he prefers gold, before either God, grace, or glory, no marvail if God grant him his desires to his hurt, as he did a King and Quailes to the Israelites.

CHAP. XIIII.

FOurthly, he puts his trust in his riches, & not in God, loves & serves Satan more then God, therefore he shall have his comfort, & reward from them and not from God. Yea Satan shall have more service of him for an ounce of gold, then God shall have for the Kingdom of heaven, because he profers a little base pelf before God and his own salvation. He loves God well, but his money better, for that is his summum bonum: yea he thinks him a fool that does otherwise. What part with a certainty for an uncertainty? if he can keep both, well and good, if not, what ever betides he will keep his Mammon, his money, though he lose himself, his soul. And yet the Lord gives far better things for nothing, then Satan will sell us for our souls; had we the wit to consider it, as we may see, Isa. 55.1, 2.

Again he loves his children better then the Lord, oppressing Gods children to inrich his own, for so his young ones be warm in their nest, let Christs members shake with cold, he cares not. He loves the Lord, as Laban loved Iacob, onely to get riches by him, or as Saul loved Samuel, to get honor by him. He will walk with God, so long as plenty, or the like does walk with him, but no longer; he will leave Gods service rather then lose by it.

That the Mammonist loves not God, is evident; for if any man love the world, the love of God is not in him, 1 John 2.15. yea the two poles shall sooner meet, then the love of God and the love of money.

Not is this all, for he not onely loves Mammon more then God, but he makes it his god, shrines it in his coffer, yea in his breast, and sacrif [...]ceth his heart to it; he puts his trust, and placeth his confidence in his riches, makes it his hope, attributing and ascribing all his successes thereunto, which is to deny God that is above, as we may plainly see Iob 31.24, 28. Nor ought covetous men to be admitted into Christian society. We have a great charge to separate from the covetous, Eat not with him, sayes the Apostle, 1 Cor. 5.11. and also wise Solomon, Prov. 23.7.

Covetousness is flat idolatry, which makes it out of measure sinful, and more hanious then any other sin, as appears, Col. 3.5. Ephes. 5.5. Iob 31.24, 28. Ier. 17.5. 1 Tim. 6.9, 10. Fornication is a foul sin; but nothing to this, that pollutes the body, but covetousness defileth the [Page] soul; and the like of other sins. Yea, it is such a sordid and damnable sin, that it ought not once to be named among Christians, but with detestation, Ephes. 5.3.

It is a sound Conclusion in Divinity, That is our God, which we love best and esteem most; as gold is the covetous mans god, and [...]ellychear, the voluptuous mans god, and honor the ambitious mans god: and for these they will do more, then they will for God. Yea all wicked men make the devil their god; for why does Saint Paul call the devil the god of this world? but because wordly men do believe him, trust him, and obey him above God, and against God; and do love his wayes and commandments better then the wayes and laws of God.

We all say, that we serve the Lord, but as the Psalmist speaks, other Lords rule us, and not the Lord of heaven and earth. The covetous Mammonist does insatiably thirst after riches, placing all his joyes, hopes, and delights thereon; does he not then make them his God? ye [...] God sayes, lend, clothe, feed, harbor; The devil and Mammon, say, take, gather, extort, oppress, spoil; whether of these are our gods? but they that are most obeyed? Know ye not, saith, Saint Paul, that to whomsoever ye give your selves as servants to obey, his servants ye are to whom ye obey, Rom. 6.16. the case is plain enough, that every wilful sinner makes the devil his god; he cannot deny it. I wish men would well waigh it. The goods of a worldling are his gods, Ye have taken away my gods, says Micha, and what have I more to lose, Jud. 18.24. He makes Idols of his coyn, as the Egyptians did of their treasure: They have turned the truth of God into a lye, and worshipped and served the creature, forsaking the Creator, which is blessed for ever, Amen, Rom. 1.25.

The greedy Wolfe, Mole, or Muckworm, who had rather be damned then damnified, hath his Mammon in the place of God, loving it with all his heart, with all his soul, with all his minde, making gold his hope, and saying to the wedge of gold, Thou art my confidence; and yet of all men alive, he is least contented when he hath his hearts desire, yea more then he knows what to do withall; the issue of a secret curse. For in outward appearance they are as happy as the world can make them, they have large possessions, goodly houses, beautiful spouses, hopeful children, full purses; yet their life is never the sweeter, nor their hearts ever the lighter, nor their meales the heartier, nor their nights the quieter, nor their cares the fewer; yea none more full of complaints among men. Oh cursed Ciatifs, how does the devil bewitch them! Generally, the poorer the merryer, because having food and raiment, they are therewith content, 1 Tim. 6.8. They obey the rule, Heb. 13, 5. and God gives his blessing. But for those that make gold their god, how should not God either deny them riches, or deny his blessing upon them; and instead thereof, blast his blessings with a curse, and give them their riches in wrath, so that they had better be without them.

If we put our trust and confidence in God, he hath promised [...][Page]to fail nor forsake us, Heb. 13, 5. But this is the man that took not God for his strength; but trusted unto the multitude of his riches, and put his strength in his malice, Psal. 52.7. Yea he saith in his heart, God hath forgotten; he hideth away his face and will never see, Psal. 10.11. He puts his certain trust in uncertain riches, 1 Tim. 6.17. And not for want of ignorance, for to trust to God, and not to any creature or carnal policy is the greatest safty. A lesson yet to be learned of many, that do in a good measure trust in God (which this muckworme not so much as minds) But shall we trust God with our jewels, our souls, and not with the box, Mat. 6.30? Take we heed, lest whiles he doth grant us that wherein we do not trust him (worldly riches) he take away that wherein we do trust him (everlasting joy and happiness.)

Fiftly and lastly, let a graceless and ingrateful cormorant, an unmerciful miser have never so much, he neither intends to glorifie God, nor do good to others with his riches: he will not change a peece without profit, scarse let another light a torch at his candle. He will not lose a groa [...] to gain a mans life, nor speak a sillable for God were it to save a soul: And God cares for none, that care for none but themselves, making themselves the center of all their actions and aimes. Whereas he is abundantly bountiful to publike spirits, that aime at his glory, and others good. And so ye have the Reasons, the Uses for the present, and in this place, shall be onely

CHAP. XV.

Three

1. Of Information,

2. Of Exhortation.

3. Of Consolation.

ANd of these but a word. First for Information; let the premisses teach us this lesson, That whatsoever is given to any one, if Christ and a sanctified use thereof be not given withall, it can be no good thing to him. Did the stalled Ox know that his Master fatted him for the slaughter, he would not think his great plenty an argument of his masters greater love to him. The Physician letteth that sick person have what he will, of whose recovery he despaireth; but he restraineth him of many things, of whom he hath hope. We use to clip, and cut shorter the feathers of Birds or other fowle, when they begin to flye too high, or too far: So does God diminish the riches and honors of his children, and makes our condition so various, that we may not pass our bounds, or glory too much in these transitory things. As if we well observe it.

First, some have the world and not God, as Nabal, who possessed a world of wealth, not a dram of grace or comfort.

Secondly, some have God and not the world, as Lazarus: his heart was full of grace, and divine comfort, whiles his body lacked crumbes.

[Page]Thirdly, some have neither God nor the world, nothing but misery here, nothing but torment hereafter; for the poorest are not seldom the wickedest.

Fourthly, some have both God and the world, as Abraham, who was rich while he lived on earth, and dying was glorious in Heaven. Yea oftentimes they that are deerest to God, do with great difficulty work out those blessings, which even fall into the mouthes of the careless.

That wise disposer of all things, knows it fit many times, to hold us short of those favors which we sue for, and would not benefit, but hurt us. Unlovely features, have more libertty to be good, because freer from Solicitors; and though it be not a curse, yet tis many times an unhappiness to be fair (aswell as to be strong and witty) Helena, daughter to Iupiter and Leda, for her excellent beauty, was ravished at the age of nine yeers, by Theseus; and once again by Paris, which caused the wars, and utter ruine of Troy.

Plutarch observes, that Lisander did more hurt the Lacedemonians, in sending them store of riches and precious movables, then Sylla did the Romans in consuming the reveneues of their treasure. And as Sylvius relates, the liberallity of Princes, and especially of Metilda a Dutches of Italy, who at her death made the Pope her heir, begat ambition in the Bishops of Rome, and ambition destroyed Religion.

These things are such as the possessors minde,

Good if well us'd, if ill, them ill we finde.

For even evil things work together for the good of the good; and even good things work together to the evil of the evil.

Lucian seigneth, that riches being sent by Iupiter from heaven, come softly and slowly, but from the infernal god comes flying apace. And the other Poets feign Pluto to be the god of riches and of hell, as if hell and riches had both one master. And indeed he that resolves to be evil, making no conscience how he comes by it, may soon be rich, but the blessings of God in our ill getting, or unworthy carriage in their use, prove but the aggravations of sin, and additions to judgement. And let this serve for the first use.

Secondly, Let what hath been delivered touching the miseries of an unmerciful, miserly, muckworme, serve to make us take heed and beware of all sin, but especially of the sin of covetousness; yea [...] let us look to it, lest while we hunt after the worlds venison with Esau; we lose our Fathers blessing. Can we not warm us at the Sun, but we must make an Idoll of it to worship? must we needs either hide our faces, or bow our knees; either renounce all profits and pleasures, or be their slaves. This is a second use.

Thirdly, this, if we seriously consider it, may serve for a use of great comfort to the godly and conscientious: For if worldlings are so many wayes perplexed and distracted with cares and fears, about getting, and keeping, and lofing their riches and grace estates▪ how happy are the servants of God, that are not acquainted with any of them? No [Page]man, sayes the Apostle, that warreth entangleth himself with the affairs of this life, because he would please him that hath chosen him to be a souldier, 2 Tim. 2.4. They cast their care upon God, and he careth for them, who will see that they shall never want what is good and fit for them, Mat. 6.25, 30. But in the transgression of an evil man is his snare, sayes wise Solomon, Prov. 29 6.

But of this by the way onely, for there are other plagues, yet behinde, which God usually inflicts upon the merciless miser: nor would one of them be left unconsidered.

CHAP. XVI.

THe eighth is the loss of his credit and good name, which he seldom or never scapes, which is not a light punishment, however he esteems it. The memorial of the just shall be blessed: but the name of the wicked shall rot, sayes Solomon, Prov. 10.7. Yea the cruel, and unmerciful mans name stinks worse then a new opened grave. His evil actions have been so many and notorious, that (like Vitellius) as he waxeth daily more mighty, so he grows daily more odious, so that in a few yeers, his credit proves a banckrupt with all men; for as the Eagle by losing a feather at every flight, hath never an one left by that she is old; fo it fares with him touching his credit; When he dyes, he alwayes goes away in a stink, as is usually reported of the devil.

Nor will this his infamy dye with him, for saith the Lord by his Prophet to such, I will bring an everlasting reproach upon you, and a perpetual shame that shall never be forgotten, Jer 23.40. It hath been proverbially spoken of him that would suddenly be rich, he must have much greedins, much diligence, little credit, and less conscience, blame enough he cannot miss of. For as shame is the fruit of sin, Rom. 6.21. and distrust the just gain of unfaithfulness so it is the just judgement of God, that this cruel and hard-hearted wretch should be marked as it were with the letter Law, or Cains mark, to make him hateful. That as the fig-tree, because it had no fruit, was spoiled of his leaves: so they who have made shipwrack of hon [...]sty, shall make shipwraek of credit too: That that which he seem [...]th to [...]ave should be taken from him. His name shall go with a brand upon it, like Cain the murtherer, Simon the sorcerer, Judas the traytor. Thus Demas had for his title, Demas that imbraced this present world. Thus Esau was called Edom, which signifieth red, to keep his wickedness in remembrance, because he had sold his birth right for a mess of red pottage. And thus an extortioner shall not onely be dishonest and hard-hearted, but known to be so: like a rogue that is burned in the hand, or hath lost his ears; and he shall not be able to disguise himself so with the soberness of his countenance and smooth tongue, but as though his life were writ in his forehead, whereas he scarse thought he had been known to God, every one shall point at him as he goes in the street.

[Page]And not seldom, does some of his infamous actions stand upon record to posterity: for as Christ promised that Maries good work, should be spoken of to the worlds end; so he hath caused Iudasses evil work, and Achans evil work, and Absaloms evil work, and Ieroboame evil work, to be spoken of to the worlds end too.

Yea sin and shame is so inseparable; and God is so severe in this case, that though a man hath repented him of the sin, yet some blemish sticks to his name, even as a scar still remaineth after the wound is healed. Matthew will ever be called, Matthew the publican, and Rahab, Rahab the harlot; Mary Magdalen will not longer be mentioned, then the devils which were cast out of her will be mentioned with her; and the like of others How carefully then should we avoid those actions which may ever stain us?

But all this he values not, for like that wretched worldling in Horace, he cares not what the people say, so his baggs be full. He drowns the noise of the peoples curses, with the musick of his money; as the Italians in a great thunder, ringe their bells, & shoot off their Canons. No [...] hath pride so great power over him as covetousness: He is not like Simon in Lucian, who having got a little wealth changed his name from Simon to Simonides, for that there were so many beggers of his kin, and set the house on fire wherin he was born, because no body should point at it.

Nevertheless, though he prefers gaine before an honest reputation; yet the word of God informs us, that gain got with an ill name is great loss; and certainly that man cannot be sparing in any thing that is commendable, who is prodigal of his reputation. But herein lies the difference, gracious and tender hearts are galled with that, which the carnally-minded slight, and make nothing of.

Secondly, they are not wise enough to know what a singular blessing it is to have a name spotles [...], a report unreprovable, and a fame for honesty and goodness, as it fared with Ioseph, and Ruth, and David, and Samuel, and Ester, and Solomon, and our Saviour, and Cornelius, and those worthies mentioned in the eleventh to the Hebrews, who all obtained a good report, which proceeds of the Lord, and is bestowed as a great blessing upon such as he will honor, Gen. 39.21. Zeph. 3.19, 20. Act. 10.22. Rom. 16.19. Ruth 2. and 3. Chapters; which makes wise Solomon say, that a good name is better then a good ointment; and to be chosen above great riches, Prov. 22.1.

I know well, that this miserly muckworm (this sordid pinchgur, the very basest of creatures that look upwards) does keep up his credit with some base & ignoble persons, some blind Moales like himself; as being able to discern nothing but the barke or dregs of things. For they account of men, as we do of baggs of money, prize them best, that weigh heaviest; and measure our their love and respect by the Subsidy Boo [...], for onely by their wealth they value themselves, and onely by their wealth (as Camels by their burthens) be they valued. If he have good [...] enough, he both think [...] himself, and others think him good enough [...] [Page] they think he is best that hath most, and repute him most worthy that is most wealthy, and naught is he be needy; accounting poverty the greatest dishonesty. Yea as if credit and reputation were onely intailed on the rich, credit grows just as fast as wealth here in the City, and in the country, reputation is measured by the Aker; and the words weigh according to the purse.

But others that are able to distinguish between good and evil, know, that either these are fools, or Solomon was not wise. Nor does he think himself more honorable, then wise and good men think him base. And certainly, if such muckworms were as odious to the rest as they are to me, they would appear in the street like Owls in the day time, with whom no honest man would converse. And why should I prefer him before a piece of copper, that prefers a piece of gold before his Maker?

God commanded in the old Law, that whatsoever did go with his breast upon the ground, should be abomination to us: how much more should we abominate the man who is indued with reason and a soul, that hath glued his heart and soul unto a piece of earth? But of this enough.

CHAP. XVII:

NInthly, the next is, That as the unmerciful Miser is all for spa [...]ing, so his heir shall be all for wasting, He lives poorly and penuriously all his life, that he may dye rich. He walks in a shaddow (saith the Psalmist) and disquieteth [...]imself in vain, heaping up riches, not knowing who shall gather them, Psal. 39.6. As he hath reapt that which another sowed, so another shall thrash that which he hath reaped. He hordes up, not knowing who shall injoy it; and commonly they injoy it who lay it out as fast. He takes onely the bitter, and leaves the sweet for others, perhaps those that wish him hanged, upon condition they had his means the sooner.

Or possible it is he may have children; which if he have, he loves them so much better then himself, that he will voluntarily be miserable here and hereafter, that they may be happy. He is willing to go in a thredbare coat, to starve his body, lose his credit, wound his conscience, torment his heart and minde with fears and cares; yea he can finde in his heart to damne his own soul and go to hell, that he may raise his house, leave his heir a great estate, as thinking his house and habitation shall continue for ever, even from generation to generation and call their lands by his name, as the Psalmist shews, Psalm 49.11. He is careful to provide his children portions, while he provides no portion of comfort for his own welfare, either here or hereafter. He provides for his childrens bodies, not for their souls, to shew that he begat not their souls but their bodies. He leaves a fair estate for the worser part, nothing for the estate of the better part. He desires to leave his children great rather then good, and is more ambitious [Page] to have his sons Lords on earth, then Kings in heaven. But as he that provides not for their temporal estate, is worse then an infidel, 1 Tim. 5.8. So he that provides not for their eternal estate, is little better then a devil, which yet is the cace of nine parts of the parents throughout the Land.

But observe how his children requite him again, and how God requites him in his children; for commonly they are such, as never give him thanks, nor in the least lament his loss; perhaps they mourn at his funeral, yet not for that he is dead, but because he died no sooner. Nor is it any rare thing for men to mourn for him dead, whom they would by no means have still to be alive. Yea for the most part, it is but a fashionable sorrow, which the son makes shew of at his fathers death; as having many a day wisht for that hour. A sorrow in shew onely, like that of Iacobs sons when they had sold their brother Ioseph, who profest a great deal of grief for his loss, when inwardly they rejoyced. Have ye not heard of a prodigal young heir? that incouraged his companion [...], with come let us drink, revel, throw the house out at windows; the man in Scarlet will pay for all; meaning his father who was a Iudge, but he adjudged the patrimony from him to one of his yonger sons more obedient; And good reason he had for it, for to give riches to the ryotous, is all one as to pour precious liquor into a seeve, that will hold no liquid substance; which occasioned the Rhodians, and Lydians, to enact several laws; that those sons which followed not their fathers in their vertues, but lived viciously, should be disinherited, and their lands given to the most vertuous of that race, not admiting any impious heir whatsoever, to inherit, as Varro well notes. But it is otherwise in this case, for (in regard of Gods curse upon this unmerciful Muckworm) if he have more sons then one, the eldest proves a prodigal, and he inherits.

Every mans own experience can tell him, that for the most part a scatterer succeeds a gatherer; one that wasts vertues faster then riches, and riches faster then any vertues can get them; one that is as excessive in spending, as the other was in scraping; for as the father choseth to fill his chests, so the son is given to satisfie his lusts. Nor could the one be more cunning at the rake, then the other will be at the pitchfork. The moneys which were formerly chested like caged birds, will wing it merrily when the young heir sets them flying. And as Cicero speaks, he roituously spends that which the father had wickedly gotten. The one would have all to keep, the other will keep nothing at all; the former gets and spends not, the latter spends and gets not. Yea the son being as greedy of expence, as the father was in scraping; he teddeth that with a fork in one year, which was not gathered with a rake in twenty. Yea how oft is that spent upon one Christmas revelling by the son, which was fourty yeers a getting by the Father? Which Diogenes well considered, for whereas he would ask of a frugal Citizen but a penny, of a Prodigal he would beg a talent, and when the party asked him what he meant, [Page] to desire so much of him and so little of others, his answer should be, Quoniam tu habes, illi habebunt; because thou hast, and they will have. I shall begg of thee but once, thy estate will so soon vanish, o [...] them often, yea give me now a talent, I may live to give thee a gro [...] And at another time, hearing that the house of a certain Prodigal was offered to sale, he said, I knew well that house was so accustomed to surfeting, and drunkenness, that ere long it would spue out the master.

Nay in all likelihood he foresees it himself; and therefore as he makes short work with his estate, so not long with his life, as knowing, that if he should live long, he must be a begger.

As seldom but he shortens his days some way; for he gives himself to all manner of vice, gluttony and drunkenness, chambering and wantonness, pride, riot, contention, &c. He even banishes civility, and gives himself over to sensuality; and such a life seldom lasts long.

They may rightly be called spend-alls, for they not onely spend all they have, but themselves also; instead of quenching their thirsts, they drown both their bodies, souls and estates in drink. They will call drawer give us an Ocean, and then leave their wits rather then the wine behinde them. One cryes to his fellow do me reason; but the drink answers, I will leave thee no reason, no not so much as a beast hath; for these Nabals cannot abound, but they must be drunk and surfet They have not onely cast off Religion that should make them good men; but even reason that should make them men; And saving only on the Sea, they live without all compass; as a ship on the water, so they on the land reel too and fro, and stagger like a drunken man, Psal. 107.27.

All their felicity is in a Tavern, or brothell house, where harlots and sicophants rifle their estates, and then send them to robbe, or teach them how to cheat or borrow, which is all one, for to pay they never mean, and prodigallity drives them to repair their too great lavishness in one thing, by too great covetousness and injustice in another. The greatest mispenders for the most part, are constrained to be as great misgetters that they may feed one vice with another.

Now as if they had been bred among Bears, they know no other dialect then roaring, swearing and banning. It is the tongue or language of hell they speak; as men learn before hand the language of that Country whether they mean to travel.

By wine and surfetings they pour out their whole estates into the [...] bellies. The father went to the devil one way, and the son will follo [...] him another; and because he hath chosen the smoother way, he mak [...] the more hast. The father cannot finde in his heart to put a good morsel into his belly, but lives on roots, that his prodigal heir may feed [...] Phesants; he drinks water, that his son may drink wine, and that [...] drunkenness. The one dares not eat an egge, least he should lose a chicken, and goes to hell with whay and carrots, the other follows after with Canary, Partridges, and Potatoes ▪

[Page]These are Epicures indeed, placing Paradise in their throats, and [...]aven in their guts; their shrine is their Kitchin, their Priest ▪ is their [...]ok their Altar is their table, and their belly is their God. By wine [...]d surfeiting, they pour out their whole estates into their bellies; yet nevertheles complain against nature for making their necks so [...]rt.

Aristippus gave to the value of sixteen shillings for a Patridge; his clownish neighbor told him, he held it too dear at two pence. Why, quoth Aristippus, I esteem less of a pound, then thou dost of a penny: the same in effect sayes the prodigal son, to his penurious father; for how else could he so soon bring a noble to nine pence, an inheritance of a thousand pounds per ann [...]m, to an annuity of five hundred shillings? besides, the one obtains a thousand pounds with more ease, then the other did a thousand pence; and by how much the less he esteems of money, by so much the more noble and better man he esteems himself, and his father the more base; and hereupon he scorns any calling, and must go apparelled like a Prince.

God hath inacted it as a perpetual law▪. In the sweat of thy face (beit brow or brain) shalt thou eat bread, till thou return to the earth, Gen. 3.19. And for the best Gentleman to despise honest callings (mental or manual) is a pride without wit or grace. Even gallant Absalom was a great sheep [...]master: the bravery and magnificence of a Courtier, must be built upon the ground of frugality. Besides, exercise is not more wholsome for the body, then it is for the minde and soul; but this vain glorious Cox-combe is all for sports and pleasure, and seldom ceases hunting after sports (as Esau for venison) untill he hath lost the blessing. But he should (O that he would) consider, that medicines are no meat to live by.

Th [...]n for his pride in apparel, you may know that by this; he is like the Cinamon tree, whose barke is of more worth then his body; or like the Estridge or Bird of Paradise, whose feathers are more worth then her flesh: Or some Vermine, whose case is better then her carcass. And yet this swells him so, and makes him look as big, as if the river of his blood could not be bancked within his veins; and shift his attire he must, like the Islanders of Foolianna the ficle; or that King of Mexico, who was wont to change his cloths four times a day, and never wear them again, imploying his leavings and cast suits, for his continual liberalities and rewards, and who would also have neither pot nor dish, nor any implement in his Citchen, or on his table, be brought twice before him.

Indeed he cannot shift himself out of the Mercers books, untill he hath sold the other Lordship; perhaps a dinner or supper at some Tavern, may cost him ten pounds or more; for he must pay the whole reckoning, that he may be counted the best man. Yea when the shot comes to be paid, for any man to draw in his company, is a just quarrel; and use hath [...]de is unpleasant to him not to spend, and yet a [...]a [...] head in the[Page]streets, does him more good, then a meals meat. He hath the Wolfe [...] vaine glory, and that he feeds untill himself becomes the food. Nor [...] it be long first, for an excessive and successive impairing, alwayes imp [...]teth a final dissolution. Nor hath he ever the wit to think upon spar [...] till he comes to the bottom of the purse, resembling Plautus that fam [...] comical Poet, born in Vmbria, who having spent all he had on pla [...] apparel, was forced for his living, to serve a Baker in turning a ha [...] millpunc; Like an hour-glass turned up, he never leaves running till all [...] out; He never looks to the bottom of his patrimony, till it be quite unravelled; and then (too late) complains that the stock of his wea [...] ran coarse at the fag end.

His father had too good an opinion of the world, and he too much disdaines it: onely herein he speeds (as he thinks) a little the better, for that those who barked at his father like curs, faune upon him, and lick his hand like spaniels. He bestows upon his inferiors liberal gifts, thinki [...] it good gain to receive for it good words, and your Worship. Thus by the frequent use of substracting pounds out of hundreds, shillings out of pounds, and pence out of shillings, the end of his account proves all Cifers.

Ideness is the Coach, that brings, a man to Needam; prodigality the posthorse. His father was no mans friend but his own, and he (sayes the proverb) is no mans foe else; be he never so old, he never attaine [...] to the yeers of discretion; And in case providence do not take him ward, his heirs shall never be sought after. His Vessel hath three leaks a lascivoious eye, a gaming hand, a deified belly, and to content these, he can neither rule his heart, his tongue, nor his purse. He never proves his own man, till he hath no other, and then perhaps when want, or good counsel, or time hath made him see as much as his father did, at last he sues for a Room in an Almeshouse, that his father built; else when he feels want (for till then he never sees it) he complains of greatness for ingratitude; that he was not thought of when promotions were a dealing. Yet seeing there is no remedy but patience, when his last Acre lies in his purse, he projects strange things, and build [...] houses in the aire, having sold those on the ground.

Not that he is a man of parts, for he is onely witty to wrong and u [...] doe himself, Ease, saith, Solomon, slayeth the foolish, and the prosperity of fools destroyeth them, Prov. 1.32.

CHAP. XVIII.

MAny an one hath his father unfeathered to warm him, [...] pride, drunkenness, gamming, &c. plucks them away again [...] fast, that he soon becomes naked and bare. He is like a barren plot of ground, for let him receive never so much seed and manuring, Sun [...] showers, he remaines ever dry and fruitless, and no marvail, when [...] [...]nely his l [...]ud and vicious courses bring Gods curse upon all he hath or [...]ake [...] in hand; but when he and what he hath, is also [...]ursed for [...] [Page] [...]hers sake. For whereas the Holy Ghost saith of the just man, His seed [...]all be mighty upon earth, his generation shall be blessed, &c. Psal. 112.2. and many the like, Psal. 103. where God hath promised to bless and reward the children; yea, the childrens children for their fathers goodness, vers. 17. Isa. 58, 10, 11.12. Psal. 37.25, 26, & 112.2. to 6. Of which I might give you examples, not a few. The children of Noah were preserved from drowning for their fathers sake, Gen. 7.1. Mephibosheth fares the better for his fathers goodness, the Kenites for I [...]tbroes, 1 Sam. 15.6. and that some hundreds of yeers after, their Ancester was dead; Phi [...]eas his seed for his sake, Numb. 25.11, 12, 13. Solomon for his father Davids sake, 2 Sam. 1.2. Ishmael for Abrahams sake, Gen. 17.20. And all Israel fared the better for Abraham, Isaac, and Iacobs sake, Deut. 4 37. 1 Kings 11.12. The loving-kindness of the Lord, sayes the Psalmist, indureth for ever, and ever, upon them that fear him, and his righteousness upon childrens children, Psal. 103.17. Exod. 20.6.

And as God usually blesseth, and rewardeth the children for their fathers goodness, so on the contrary, Exod. 20 5. Eternal payments God uses to require of the persons only, temporary oftentimes of succession; as we sue the Heirs and Executors of our Debtors. God hath peremtorily told us, that he will visit the iniquity of ungodly parents, upon their children, unto the third and fourth generation, Exod. 20.5. As for the sin of Haman, his te [...] sons were hanged, Hester 9.13, 14. And so for Sauls sin, his seven sons were likewise hanged, 2. Sam. 21.6. and thus for Achans sin, all his sons and daughters were stoned to death, and burned with fire by the Commandment of Moses, who was in Gods stead, Iosh. 7. Yea God hath peremtorily threatned, Psal. 109. that the children of a cruel and unmercifully man, shall be Vagabonds and beg their bread, and that none shall extend mercy or favor unto them, ver. 7. to 17. God will make those children beggars, for whose sakes the fathers have made so many beggars; this is a truth which the father will not beleeve, but as sure as God is just, the Sonne shall feele. As what common and daily experience have we thereof, had men but the wit to observe it? for hence it is, that riches ill got, shift masters so often. As rare it is, if the wealth of an Oppressor doth last to the fourth generation, seldom to the second; for commonly in this case, as the father was the first that raised his house, by his extream getting and saving, so the son proves the last, in overthrowing his house, by excessive spending and lavishing; as Tullius Cicero answered a Prodigal that told him he came of beggerly parents; for no man when his means is gone, will ever after trust him with a stock to begin the world again; the case standing with him, as it did with the unjust Steward, who having wasted his masters goods for the time past, could not bee trusted with the like for the time to come; and whereas hitherto he hath with Esau, rejected the blessing of prosperity, it will be denyed him hereafter, though he should seek it with tears, and which is worse then all, if death find him (as is much to be feared) as banquerout of spirituall, as of worldly goods, it will sen [...] h [...]m to an eternal prison; for what can wee [Page] think of them, that do not only lose crusts & crummes, which our [...] would have carefully gathered up, Iohn. 6.12. but even lavish & when away whole patrimonies; yea, most wickedly spend them in riot, and up [...] Dice, Drabs, Drunkenness? Oh the fearful account which these unth [...] Baylifs will one day have to give up, to our great Lord and Master, whe [...] he shall call them to a strict reckoning of their talents! he was condem [...] that encreased not the sum concredited to him, what then shall become of him that lawlessely and lavishly spends and impaires it? bringing [...] such a reckoning as this; Item, spent upon my lusts, pleasures and pr [...] fourty years, and five hundred or ten thousand pounds, &c. let them be [...] their right sences, they cannot think that God will take this for a [...] discharge of their Steward-ships, though the devill may and will ma [...] them believe, that Christ will quit all scores between him, the fat [...]e [...], and them.

And thus I have made it plain, that want and beggery is the heir [...] parent to riot and prodigality, and that he who when he should not, spe [...] too much, shal, when he would not, have too little to spend, a good lesson for young gulls. I have likewise showne, that what the covetous hath b [...]gotten, is as ill bestowed, and worse imployed, a good item for old Curmudgens to take notice of, that so they may not starve their bodies, and damn their souls, for their sons, to so little purpose.

As O that the covetous Moule, who is now digging a house in the ea [...] for his posterity, did but fore-see how his prodigal son will consume what he with so much care and industry hath scraped together; for should he have leave hereafter to come out of hell for an hour, and see it, hee would curse this his folly, yea, if possible, it would double the pain of his infernall torment, as it fares with Gnipho the Vsurer, who (as Lucia [...] feigneth) lying in hell, lamenteth his miserable estate, that one Rodoch [...]res, an incestuous Prodigal, on earth consumed his goods wastfully, which he by unjust means had scraped together so carefully; the which seemeth to have some affinity with the word of truth; why else is Dives being in hell torments, said to lift up his eyes, and to see Abraham a farre [...] and Lazarus in his bosome, parlying so seriously about his brethren, who [...] he had left behind him? Luke 16.23, &c. Why else doth our Savio [...] say, that the wicked shall gnash their teeth for vexation, when they shall [...] Abraham, & Isaac, & Iacob in the Kingdom of heaven, and themselves thr [...] out of doors, Luke 13.28.

But that thou mayst the better fore-see, or at lest fore-think what [...] follow, I will shew thee thy case in sundry other persons.

Clodius, son to Esophus the Tr [...]gedian, spent marvelous great weal [...] which his father left him. Epicharmus the Athenian, having a large p [...] trimony left him by his parents, consumed it in six dayes, and all his life time after lived a begger. Apicius, in banqueting, spent great re [...]nues, left him by his parsimonious father, and then because he would [...] lead a miserable life, hanged himself. Pericles, Callias, and Nicius, by prodigall lavishing and palpable sensuallity, spent in a shorttime very great [Page] [...]trimonies, left them by their parents, and when all their means was gone, they drank each of them a poysoned potion one to another, and dyed [...] the place.

Again, we read that Caligula, in one year of his reign, spent prodigally, sixty seven millions of gold, which Tiberius his Predecessor had gathered together, as Tacitus tells us, and where as Iohn the 22. left behind him, (as Petrarch reports) two hundred and fifty tun of gold; insomuch that an odde fellow made this jest of him, Erat Pontifex maximus si non virtute pecunia tamen maximus. Pope Sixtus Quintus, (called of Englishmen, a by word, for selling our Kingdom to Philip of Spain, Six Cinque,) through his intollerable covetousness, left in his Exchequer five millions; but his successor Gregory the fourteenth, wasted four of them in ten months and less, besides his ordinary revenues, in riot and prodigality; and many the like which I could tyre you with; insomuch that the curse of Epimenides is daily fulfilled, which was, that all the treasure whorded up by the covetous, should be wasted by the prodigall; for, for the most part the Misers meanes lights into the hands of some such ding-thrifty dearth-maker, as out of a laborious Silk-worm, rises a painted Butter-flye.

CHAP. XIX.

AND so much of the ninth judgement which God usually inflicts upon the merciless Miser. I will adde but one more, nor needs he any more to make him compleatly miserable; for though the former were wofull enough, yet this last is worse then all the rest, as I shall clearly demonstrate in the ensuing pages. For,

Tenthly, doth covetousness reign in a man? is he bewitcht with the love of money? is his heart rivited to the earth? and is he once inslaved to this sin? if so, there is no probability, hardly any possibility, that ever he should be converted or saved; nor is it to any more end to admonish him, then to knock at a deaf mans door, or a dead mans grave.

Covetousnesse is not more the root of all evil, as the Apostle fitly stiles it, then it is the rot of all good, as is easie to prove; it is the root of all evil, the mother and metropolis of all sins that can be named; for th [...] is no sin whatsoever, but it hath sprung from this cursed root, whether it be lying, or swearing, or cursing, or slandering, or Sabbath-breaking, or drunkenness, or adultery, or bawdery; whether theft, murther, treason, cozening in bargains, breaking of promises, perfideous underminings, contempt of God and all goodness, persecuting the truth, opposing the Gospel, hatred of Gods Messengers, sleighting of his Ordinances, unbelief, idolatry, witch-craft, ante-Cristanism, sacriledge, soul-murther, &c. For whence spring all these, and what else can be named, but from covetousness? There is no evil that a covetous man will not put in practise, so goods may come of it; you cannot name the sin, but the Auaritions will swallow it, in the sweet broth of commodity.

He that is greedy of gain, will sell the truth, sell his friend, his father, [Page] his ma [...]er, his Prince, his Countrey, his conscience; yea, with Ahab he will sell himself for money, as I might instance in a world of examples; yea, daily experience hath taught us, since our Civil Wars, that many to advantage themselves five shillings, will indamage another five hundred pounds; and to gain five pounds, will indanger the losing of three whole Kingdoms; yea, when once men are bewitcht with the love of money, as Iudas was, a small matter would hire them to sell Christ himself, were he now on the earth to be sold.

A resolution to be rich, is the fountain of infinite evils; yea, Covetousness is the Index, or Epitomy of, or rather a Commentary upon all sin and wickedness. Name but covetousness, and that includes all the rest, as being a sin made up of many such bitter ingredients. All vices rule, where gold reigns, at least that heart which hath once inslaved it self to this sin, may be wrought by Satan to any thing.

Iustice is the mistress of all vertues, and the truest tryal of a good man, but the covetous heart, is a very mint of fraud, and can readily coyne falsehoods for advantage, upon all occasions.

And as it is the root or cause of all evil, so it is the rot or main hinderer of all good; Covetousness is the grave of all goodness, it eats out the very heart of grace, by eating grace out of the heart, Rom. 1.29. When Avarice once gets admission into the heart, it turns all grace quite out of doors; as where salt grows, it makes the ground so barren of all other things, that nothing else will breed therein; this is the cursed devil that mars all, Covetousness.

No such impediment to conversion and salvation as it; as for instance, Ministers wonder that their Sermons take no better, that among so many arrows none should hit the mark: but God tells us the reason, Ezek. 33. they sit before thee, and hear thy words, but their hearts go after their covetousness, ver. 3. Whence is is, that you may see swearers, drunkards, adulterers, &c. weep at a sermon, where as you never saw the covetous shed a tear, be the Doctrine never so dreadful.

Oh this golden devil, this Diana of the Ephesians, doth a world of mischief, it destroyes more souls then all other sins put together, as the Apostle intimates, 1 Tim. 6.10. Whence it is, that we shall sooner hear of an hundred Malefactors contrition at the gallows, then of one covetous Misers in his bed.

The Children of Israel would not beleeve Samuel, that they had sinned in asking a King, before they saw a miracle from Heaven, even rounder and rain in wheat harvest, which was contrary to the nature of that Climate, and then they could confesse it, and repent, 1 Sam. 12.17, 18, 19. But the covetous are in Pharaohes case, whom neither miracles nor judgements could prevail withall, and of whom God speaks to Moses in this manner. See that thou speak all the words, and do all the wonders before Pha [...]aoh, which I have put in thine hand; but I will harden his heart, and he shall not let the people g [...], Exod. 7.1, [...], 3, 4. And certaiuly, they of all others are the men to whom these ensuing Scriptures are applyable; [Page] Go, and say unto these people, ye shall hear indeed, but you shall not understand▪ [...] shall plainly see and not perceive; make the heart of this people fat, make their ears heavy, and shut their ey [...], lest they see with their eys, and hear with their ears, & understand with their hearts, and convert, and he heal them, Isa. 6.9, 10. They would none of me, nor hear my voice, so I gave them up unto the hardness of their heart, and they walked in their own counsels, Psa. 81.11, 12. Go up unto Gilead, and take balm, O Virgin daughter of Egypt, in vain shalt thou use many medicines, for thou shalt have none health, Jerem. 46.11.

The precious stone Diacletes, though it have many excellent soverainties in it, yet it loseth them all, if put into a dead mans mouth; so are all means ineffectuall that are used for the recovery of the covetous, as is well imployed in those words of Abraham, to the rich Glutton, Luk. 1 [...].29, 30, 31. our Saviour expresly affirmeth, that it is easier for a Camel to go through the ey of a needle, then for a rich man (that is, a covetous rich man) to enter into the Kingdom of Heaven, Luk.18.25. and the Apostle, That no covetous man can look for any inheritance in the Kingdom of Christ▪ and of God, Eph. 5.5. 1 Cor. 6.9, 10.

Such an ones doom is set down, Deut. 17.12. That man that will do presumptuously, not hearkening unto the Priest that standeth before the Lord to minister there, that man shall dye, saith the Lord.

And again, Prov. 29.1. He that hardeneth his neck when he is reproved, shall suddenly be destroyed, and that without remedy, implying that there is no hope of such a man; and indeed, he that despiseth Moses law, dyeth without mercy, as the Apostle concludes, Heb. 10.28. A covetous man, is like a sick patient that cannot spit, whom nothing will care, or like a crack [...] Bell, for which there is no other remedy then the fire, or like one that hath the plague tokens, who (as is conceived) is past all hope, and for whom all that can be performed, is to say, Lord have mercy upon him, Deut. 17.12. Pro. 1. Heb. 10.28. which makes Musculus say, that Divines shall reform this vice, when Phisicians cure the gout, which is incurable. Our Mithologists tell us of many strange metamorphoses, of men turned into beasts, by Circe. Our Poets tell of Licaon, turned into a Wolf, but when a ravenous Oppressor repents, and turns pious and mercifull, there is a Wolf turned into a man, yea, a Devil turned into a Saint; Whence the Holy Ghost (speaking of Zacheus, and his conversion) brings it in with a [...] [...]cce, behold, as if it were a wonder that Zacheus a covetous man should be converted; as let me referre it to the experience of the spirituall Reader, Did ye ever know, or hear, of three such covetous extortioners as Zacheus was, that repented and made restitution as he did? no, for if you should, it were as great and as rare a miracle, as if at this day the Turk, Pope, and K. of Spain, ware at once perswaded to forsake their Idolatry and Superstition.

CHAP. XX.

[Page]

AND ye [...] it is no wonder, if we consider the reasons. For, First, the covetous man is an Atheist, one that (like Davids f [...]l) sayes in his heart there is no God; the Mamonist is like Leo the tenth, Hildebrand the Magician, Alexander the sixth, and Iulius the second, who were all meer Atheists, who thonght whatsoever was said of Christ, Heaven, Hell, the day of judgement, the immortallity of the soul, &c. to be but fables, and meer impostures, dreams, toys, and old wives fables; and being Atheists that beleeve not a Heaven, Hell, or day of judgement, when every man shall be rewarded according to his deeds, be they good or evil, what hope is there of their conversion or salvation? or how should they not preferre temporal things, before coelestial and eternal?

As, what is the reason that there are few rich men that will not rather offend the Divine Majesty, then the Temporal Authority? and few poor men that resemble not the poor Swedes in their serving of God, who always break the Sabbath, saying, it is only for rich men and Gentlemen, that have means, to keep that day; yea, that almost all men, rich and poor, are for matter of Religion, like Sir Iohn Kennede, who in chusing of his wife, would have her well born and educated, fair, rich, wise, kind, with the like accomodations, but quite forgot to wish her good and vertous, and was accordingly blest in his choise; as King Iames (who made many such Matches) used the matter: the main reason of all is, men beleeve not a God, or a day of judgeme [...]t. Whence it is, that amongst all the desired priviledges of this life, men commonly leave out holinesse, which sufficiently argues their infidelity, which in these times is much propagated and strengthened; for the plurality of faiths among many, hath brought a nullity of faith in the most.

Worldly minds, mind nothing but worldly things, their busines is thought upon, not God, nor their salvation, for they make that no part of their business; their business gives them no leave, or leisure, to think of their consciences, nor do they go to Church to serve God, but the State, which they use not as a means to save their souls, but charges. There is no Religion in them but the love of money; most men have their souls as it were wrapt up in the port-mantua of their sences, and to them all spiritual, coelestial, and eternal things seem incredible, because they are invisible. Machiavil thought all piety and religion, to be nothing but policy, Pharoah imputed mens worshiping of God, to idleness; They be idle, saith he, therefore they cry, let us go offer sacrifice unto our God, Exod. 5. [...]. It is a foolish thing, saith Cato, to hope for life by anothers death; Seneca jeered the Iews for casting away a seventh part of their time upon a weekly Sabbath; and of their minds are the most among us, if they would speak out their thoughts. Let the word or Minister tell them, (that prefer profit before honesty) that godliness is great gain, as having the promises of [...]his life, and of that which is to come; yet their conclusion is, they cannot [Page] live unless they deceive, they cannot please unless they flatter, they cannot be beleeved unless they swear, as Demetrius thought he should beg, unless he might sell Images, Act. 19.27.

Nothing will sink into their heads, that cannot be seen with their eys, or felt with their fingers. We hate the Turks for selling Christians for slaves, what do we think of those Christians that sell themselves, and how odious are they? the poorest cheat's soul (if ever he be saved) cos [...] Christs precious blood, yet half a crown, yea six pence sometimes, will make him sell it, by forswearing himself.

CHAP. XXI.

SEcondly, another reason is, if a covetous man do repent, he must restore what he hath wrongfully gotten, which perhaps may amount to half, or it may be three parts of his Estate at a clap: which to him is as hard, and harsh an injunction, as that of God to Abraham, Gen. 22.2. Sacrifise thy son, thine only son Isaac. Or as that of our Saviours to the young man, Luk. 18.22. Sell all that ever thou hast, and distribute unto the poor: And is there any hope of his yeelding? No, Covetousness is idolatry, Eph. 5.5. Col. 3.5.

And Gold is the covetous mans god, and will he part with his God, a certainty for an uncertainty? No, a godly man is content to be poor in outward things, because his purchase is all inward; but nothing except the assurance of heavenly things, can make us willing to part with earthly things; neither can he contemn this life, that knows not the other, and so long as he keeps the weapon (evil-gotten goods) in his wound, and resolves not to pluck it out by restoring) how is it possible he should be cured?

Besides, as there are no colours so contrary as white and black, no elements so disagreeing as fire and water, so there is nothing so opposit to grace and conversion, as covetousness; and as nothing so alienates a mans love from his vertuous spouse, as his inordinate affection to a filthy strumpet; so nothing does so far separate and diminish a mans love to God, and heavenly things, as our inordinate affection to the world and earthly things; yea, there is an absolute contrariety between the love of God, and the love of money: no servant, saith our Saviour, can serve two masters, for either he shall hate the one, and love the other, or else he shall leane to the one and despise the other, ye cannot serve God and riches, Luk. 16.13. Here we see, there is an absolute impossibility, and in the fourteenth Chapter and elsewhere, we have examples to confirm it, All those that doted upon purchases, and farms, and oxen, and wives, with one consent made light of it, when they were bid to the Lords Supper, Luk. 14, 15. to 23. The Gadarenes that so highly prised their hoggs, would not admit Christ within their borders, Luk. 8. Iudas that was covetous, and loved money, could not love his Master, and therefore sold him.

When Demas began to imbrace this pr [...]sent world, he soon forsook Paul, [Page] [...] put their trust and place their confidence in their riches; they make gold their hope, they set their hearts upon it, and do homage thereunto, attributing and ascribing all their successes thereunto; which is, to deny the God that is abo [...]e, as we may plainly see, Iob 31.24, 28. and as for his love and regard to the Word of God, I will referre it to his own conscience to determine, whether he finds any more taste in it, then in the white of an egge, yea, whether it be not as distastfull to him, as dead beer after a banquet of sweet-meats. Nor is it only distastfull to his palat, for his affections being but a little luke-warm water, it makes his religion even stomack-sick: Let him go to the Assemblies, (which he does more for fear of the Law, then for love of the Gospel, and more out of custome then conscience, as Cain offered his sacrifice, and so will God accept of it:) he sits down as it were at Table, but he hath no stomack to eat; his ears are at Church, but his heart is at home; and though he hear the Ministers words, yet he resolveth not to do them; for his heart goes after his covetousnes, as the Lord tells Ezekiel touching his Auditors, Ezek. 33.30. to 33.

And as is his hearing, such is his praying, for that also is to serve his own turn; he may afford God his voice, but his heart is rooted and rivited so the earth, They have not cryed unto me, saith God, with their hearts, when they [...]owled upon their beds, and when they assembled themselves, it was but for corn and wine, for they continue to rebell against me, Hosea 7.14. O that God had but the same place in mens affections, that riches, honours, pleasures, & their friends have! but that is seldom seen, the more shame, folly, and madness, and the greater and juster their condemnation; whence that terrible Text in Ieremiah, Chapter 17. Thus saith the Lord, Cursed be the man that trusteth in man, and maketh flesh his arm, and withdraweth his heart from the Lord, vers. 5. And that exhortation, 1 Tim. 6. Charge them that are rich in this world, that they be not high-minded, and that they trust not in uncertain riches, but in the living God, who giveth us abundantly all things to injoy, vers. 17. And well does that man deserve to perish, that so loves the creature, a [...] that he leaves the Creator.

CHAP. XXII.

FOurthly, another reason, (were there no other) why it is so impossible to prevail with the covetous, is, they will never hear any thing that speaks against covetousness, (and their refusing to hear it, shews them to be such, for flight argues guiltiness always). Covetous men will never hear Sermons, or read Books that press to good Works, or wherein the necessity of restitution is urged; neither had Satan any brains, if he should suffer them so to do. A Faulkner ye know, will carry divers Hawks b [...]ded quietly, which he could not do, had they the use of their sight.

Such I say, will not vouchsafe to hear reason, lest it should awake [Page]their consciences, and convince their judgements; resembling [...] that would nor have his Physician remove the thirst which he felt in his ague: because he would not lose the pleasure he took in quenching the same with often drinking; they had rather have their lusts satisfied, then exstinguished.

Now we know, that hearing is the only ordinary means of life and salvation; if then the soul refuse the means of life, it cannot live. If Caesar had not delayed the reading of his Letter, given him by Artemidorus, as he went to the Senate, wherein notice was given him of all the conspiracy of his murtherers; he might with ease have prevented his death, but his not regarding it, made the same inevitable: which together with the rest of this Chapter, gives me a just and fair occasion (now I have obtain my purpose) to acquaint the ingenuous Reader, why I rather call my Book, The prevention of Poverty, and best way to become Rich and Happy, then The arraignment and conviction of Covetousness; for by this means, many a covetous wretch may out of lucre, be touled one to read it, to the saving of their souls; who otherwise would never have been acquainted with a thousand part of their wretchedness, and so not capable of amendment. Bnt

Fiftly, suppose he should be prevailed withall to hear me, alls one; even an ounce of gold with him, will weigh down whatsoever can be aledged from the Word, for though with that rich man, Luk. 10. he may have a good mind to heaven in reversion, yet for all that, he will not hear of parting with his heaven, whereof he hath present possession. He can like Canaan well enough so he may injoy his flesh-pots also, and could love the blessing, but he will not lose his pottage; and in case he cannot gain by being religious, his care shall be not to loose by it; and tha [...] Religion shall like him best, that is best cheap, and will cost him least; any Doctrine is welcome to him, but that which beats upon good works: Nor will he stick with the Sages, to fall down and worship Christ, but he cannot abide to present him with his gold; No, if another will be at the charges to serve God, he will cry out, why is this waste? as Iudas did when Mary bestowed that precious oyntment upon her Saviour, which otherwise might have been sold, and so put into his bag. The love of money, and commings in of gain, is dearer and sweeter to the Muck-worm, the [...] the saving of his soul, what possibility then of his being prevailed withall?

To other sins Satan tempts a man often, but Covetousness is a fine and recovery upon the purchase, then he is sure of him; as when a Goaler hath lockt up his prisoners safe in a Dungeon, he may go play.

Cove [...]ous men are blinde to all dangers, deaft to all good instructions; they are be sotted with the love of money, as Birds are with their bain; yea, they resolve against their own conversion. The Scribes and Pharisees, who were covetous, shut their eyes, stopt their ears, and barri [...] [...]d [...]ed their hearts against all our Saviour did or said; yea, they s [...]oft at his preaching, Luk. 1 [...].24. and of all sorts of sinners that Christ preached unto [Page] [...]e was never [...], but by them, when he preached against covetousness. Christianum dogma, vertitur in scomma, and whats the reason but this? rich worldlings think themselves so much the wiser, as they are the richer.

These things considered, no wonder that our Saviour expresly affirmeth, that it is easier for a camell to go throug [...] the eye of a needle, then for a rich man (that is a covetous rich man) to enter into the Kingdom of Heaven; as well knowing, that no Physick can be found strong enough to purg out this humor. Well may they gnaw their tongues for sorrow, when they shall be tormented with fire, and boyl with great heat, and blaspheme the God of Heaven for their pains, and for their soars, but repent of their works they will not, as it is Revel. 16.8. to 12. only others may make some good use of that evil they see in them, at least learn to beware of covetousness.

I grant, that to God (who hath commanded us to use the means) all things are possible, for he is able, even of stones, to raise up children unto Abraham, Mat. 3.9. but in respect of ordinary means, it is no more possible for a covetous miserly muck-worm to be converted, then it is for a dead man to be raised. And therefore, though I had rather be a Toade then a Drunkard, yet had I rather be a Drunkard then a covetous Miser, and should somewhat the more hope to go to Heaven, Mat. 21.31, 32.

CHAP. XXIII.

AND so much of the tenth plague which God inflicts upon the miserly muck-worm; I might give you many more, for almost every thing becomes a deadly snare to such men, even every thing they see or hear of, each thought that comes into their minds, yea the very Word of God, the mercy of God, and the merits of Christ, become their bain, and shall inhanse their damnation; for as all things shall turn together for the best, to those that love God, so all things shall turn together for the worst, unto them that hate God, as they do, Iohn 15.24. Rom. 1.30. But enough hath been said (as I suppose) to make good what I promised, and to prove that the c [...]uell and unmercifull Miser is never the better for his riches, but the worse, and how God bestows these outward blessings upon him, rather in wrath then in love, with the reasons thereof; but as you have heard what it is, not to be Rich and Happy: so in the next place hear what it is to be so.

For to clear mens judgements, and for the further and fuller discharge of what I promised in the beginning, that also is to be discovered, which when I have dispatcht, I shall honestly acquaint you, how of poor, melancholy, and miserable, you may become rich, happy, and comfortable; now as touching the former of these, you are to know: That a competency of earthly things, is indeed and really the best estate in the world, if we had but the wit to know when we are well, which makes Agur pray, Give me neither poverty nor riches, but feed me with [...] [Page] [...] 30.8, 9. He prayes against riches, as well as poverty, and that which we are to pray against, we may not desire; and what is it our Saviour teacheth us to pray? but Give us this day our daily bread, Ma [...]. 6.11. We are never so happily fed, as when we wait upon God for our daily bread, and are therewith content; and lest our Saviours words should not be enough, he teacheth us this lesson no less by his own practice, then by precept; for though he was owner of all things in the universe, yet he would have no more then just what he needed, as when he wanted money to pay tribute, he sent for no more then he was to disburse presently, Matth. 17.27. he might have commanded twenty pounds as well as twenty pence, but he would not, to shew that we should desire no more then will serve our turn.

A competent measure of wealth to retain an honest reputation in the world, so that we [...]either need to flatter nor borrow, is sufficient: He is rich enough saith Ierom, that lacketh not bread, and high enough in dignity that is not forced to serve. I would saith another, desire neither more nor less then enough, I may as well dye of a surfeit as of hunger.

This worlds wealth that men so much desire,

May well be likened to a burning fire;

Whereof a little can do little harm

But profit much, our bodies well to warm.

But take too much, and surely thou shalt burn,

So too much wealth, to too much wo does turn.

It is a great skill to know what is enough, and greater wisedome to care for no more; if I have meat, drink, and apparrel, I will learn therewith to be content; if I had the world full of weal [...]h beside, I could injoy no more then I use, the rest could please me no otherwise then by looking upon, as wise Solomon shews, Eccles. 5.11. and why can I no [...] thus solace my self while it is anothers? It was a dainty disposition of one that followed a great Lord, who was often heard to say, I bless God, I have as much in effect as my Lord himself, though I am owner of little or nothing, for I have the use of his Gardens and Galleries to walk in, I hear his Musick with as many ears, I hunt with him in his Parks, eat and drink of the same with him, though a little after, and so of other delights which my Lord enjoys. And indeed, what great difference is there, save in the pride and covetousness of a mans mind? for my part, (let me speak it to Gods glory, and out of thankfulness) I have no share with either of them in these delights; I enjoy neither curious gardens, nor delicious musick, nor sumputous f [...]re, my body will scarce permit me a cup of strong drink, I do not know that I have been free from getting cold in my head (more or less) one whole day this thirty years, my means will not afford me to keep either horse or ma [...], except with the unjust Steward, I should cozen my master, yet I would not change my con [...] [Page] s [...]nds of my mind, as preferring a retired life, spent in conversing with Authors, before all the honors, pleasures, and profits that others enjoy; This is the gift of God, (Eccl. 5.15. to the end,) and not unmeet to be spoken in the great Congregation, Psal. 35.18, and 119.46. Riches and Poverty are more in the heart then in the hand; we may be as happy and as warm in Country russet, as in Tissue; he is wealthy that is contented, and he poor that is not, were he as rich as Croesus, he only is rich and happy, in regard of outward things, who thinks himself so, and only the covetous and uncontented are poor and miserable. The contented man in coveting nothing, enjoyes all things, though he have nothing; even as Adam was warm, though he had no cloaths. The eys quiet, the thoughts medicine, and the minds Mitridate, is content, it is a sweet sauce to every dish, and adds pleasantness to all we do; how many miserly muck worms macerate themselves with perplexing thoughts, cares, and fears of want, when they want nothing but a thankfull heart? these are miserably poor and unhappy, but it is in opinion onely, for otherwise were they but contented, they might be the richest and happiest men a live, not by adding to, or heaping up goods upon goods, but by diminishing and taking away from their greedy and covetous desire of having more. The shortest cut to riches, is by their contempt; it is great riches not to desire riches, and he hath most that cove [...]s least, sayes Socrates, and also Seneca.

CHAP. XXIV.

TRue, this so transcends the condition, or indeed, the capacity of a Miser or Muck-worm, that he will count these but words, and meere bravadoes; but that those lovers of wisedom, were so contented with a little, that they desired no more, their practice did sufficiently prove. For when Alexander bad Diogenes ask what he would, his answer was, Stand aside, and let the Sun shine upon me, take not that away which thou art not able to give; further avouching, that he was richer then himself; for I, quoth he, desire no more then what I enjoy, wheras thou, O Emperor, canst not content thy self with all the world, but daily hazardest thy life and fortunes, to augment thy Possessions. Now all that this Heathen possest, was a Tub to dwell in, the peoples charity to maintain him, and a Dish to take up water in, the which (when he saw a boy take up with his hand to drink) he threw away, saying▪ I knew not that nature had provided every thing needfull, so little did he desire superfluities. Abdolomenes, a poor Gardiner, refused a great City offered him by Alexander. Fabricius, a noble Roman, refused a great sum of money, sent him by Pirrhus; albeit, he was so poor, that when he dyed, his daughters were married at the common charge of the City. Apollonius T [...]neas, having divers rich gifts sent him by Vespasian, refused the saying. They were for covetous-minded men and for those that had need of them, which he had not. Socrates being [...] by Archel [...]u [...] [Page] to come to receive store of gold; sent him word, that a measure of flower was sold in Athens for a peny, and that water cost him nothing. Themistocles finding rich bracelets of Pearl and precious stones lie in his path: bade another take them up, saying, Thou art not Themistocles. Anacreon the Philosopher, having received from Policrates a great reward, of ten thousand Duckets; soon after repented himself: for he entred into such thoughts, and was so vexed with fear, care and watching for three dayes and three nights; that he sent it back again, saying, It was not worth the pains, he had already taken about it.

Democritus the Philosopher of Abdera, having learned of the Chaldeans Astronomy, and of the Persians Geometry: returned to Athens, where he gave infinite wealth to the City, reserving only a little Garden to himself. Crates, to the end that he might more quietly study Philosophy; threw his goods into the Sea. Crates the Thebane, delivered a stock of money to a friend of his, upon condition; that if it should happen his children proved Fools, he should deliver it unto them: but if they became learned, and Philosophers; then to distribute it to the Common people, because said he, Philosophers have no need of wealth. Which examples I could parallel with many mentioned in the Word, as Iacob, Gen. 28.20. and Samuel, 1 Sam. 12.3. and Iob Chap. 31.24, 28. Moses, Numb. 16. & 15. Ier. 15. & 10. Agar, Prov. 30.8. Abraham, who would not receive so much as a shoe-latchet of the King of Sodom: Gen. 14.21, 22, 23. David, who refused to have the threshing-floor of Araunah, except he might pay to the full for it; and whose longing was not after the increase of corn, wine and oil; but for the light of Gods countenance, Psal. 4.67. Yea, he more valued Gods Word, then thousands of gold and silver, Psal. 19.10. and 119.14, 127. Elisha refused Naamans rich present of gold and costly garments; though so freely offered, and so well deserved, 2 Kings 5.16. Saint Paul in his greatest need, —was as well content, as when he had the most plenty: and rather chose to work at his trade, then he would be chargeable to any, Phil. 4.11. He coveted no mans silver, nor gold, Acts 20.33. it was only the saving of souls, that he thirsted after, 2 Cor. 12.14. Zaccheus, when he was once become a Christian, was so far from desiring more, that he was all for diminishing what he had: for he gave one half to the poor, and with the other he made four-fold restitution, Luke 19.8. And the like might be shewen of all the Apostles, and lastly, of our Saviour Christ.

To all which I might adde examples of many in this age, and of that that went before it; As Sir Thomas Moore, Sir Iulius Caesar, The Lord Harrington, Bishop Hooper, Mr. Bradford Martyr, Reverend Mr. F [...]x that wrote the Book of Martyrs, Master Wheatley, Minister of Banbury, Doctor Taylor; and others that are yet living: were it fit to name them, that have but a small portion, a poor pittance of these earthly enjoyme [...]s [Page] (in comparison of what others have, and are not pleased with all) even just enough to make even at the years end, living frugally: yet are they so contented, that they desire no more, nor would they change their private and mean condition, with any men alive, be they never so rich, never so great. Nor wouldst thou think it probable, their hearts should deceive them, if thou knewest what offers they have refused. And I doubt-not, but there are many such in the land.

Nor can it be thought strange, that Gods children (whose affections are set upon heavenly things) should be so content with a little; that they desire no more; when we read of one Esau, that could say, I have enough my brother, keep that thou hast to thy self, Gen. 33.9. Yea, if it fared so with the Heathen, for the love of that wisdome and vertue, which shall have no reward, because they wanted faith and saving knowledge, how much more should Christians? (who have a more sure word of promise, then they had, 2 Pet. 1.19. with Mary make choice of that better part, which shall never be taken from them, Luke 10.41, 42.

True worldly mindes think, no man can be of any other then their own diet; and because they finde the respects of self-love, and private profit, so strongly prevail with themselves: they cannot conceive, how these should be capable of a repulse from others. Nature thinks it impossible, to contemn honour and wealth: and because so many souls are thus taken, cannot believe that any would escape. But let carnal hearts know there are those, that can spit the world in the face, and say, Thy gold and silver perish with thee, Acts 8.20. That had rather be masters of themselves, then of the Indies: and that in comparison of a good conscience, can tread under foot with disdain, the worlds best proffers, like shadows as they are; and that can do as Balaam said, If Balack would give me his house-full of silver and gold; I cannot go beyond the Commandement of the Lord, Numb. 24.13.

Elisha and Gehazi, looked not with the same eyes upon the Syrian treasure; but one with the eye of contempt, the other with the eye of admiration and covetous desire. Two men see a Masse together, one is transported with admiration and delight, the other looks upon it with indignation and scorn; one thinks it heavenly, the other knowes it blasphemy.

CHAP. XXV.

NOw why are godly Christians so content with a little? that they desire no more: certainly they could be as rich as the richest, and as wise for earthly things, as they are for heavenly. (As when Thales was upbraided, that all his wisdome could not make him rich: se [...] [...]ing but his minde to it, he saw by study, that there would be a great Scarcity of oil, which in the time of plenty he took up upon credit, and [Page] when the want came, by his store he became exceeding rich as La [...]rtius relates:) but they are better pleased with a competency then to trouble themselves to get, or indeed to desire an opulency. The Christians reasons are these.

First, they consider, that as a shoe fit is better then one either too big, or too little; (for one too big sets the foot awry, and one too little hindereth the going) so a mean estate is best. Better is a little with the fear of the Lord, then great treasure and trouble therewith, Prov. 15.16. A ship of great burthen, and heavy laden, comes with great labour and difficulty, and with much adoe is brought in; if it want ballast and lading, there is great danger of overturning; but a light Pinace indifferently fraight, comes along swiftly, and is brought to the harbour with much ease.

Nor do the godly wise, desire more then they can wield, in which they resemble Aristippus, who when a servant in journeying with him, was [...]yred with the weight of the money which he carried; bid him cast out that which was too heavy and carry the rest: whereas the covetous man is like Arthipertus King of the Lombards; who flying from Asprandus his enemy, and being to swim over the River Tesino, to save his life, took so much gold with him, that he both drowned it, and himself with it.

Secondly, the poor and mean, have a deeper sense of Gods fatherly care and providence, in replenishing them, at all times of need, (even beyond imagination or expression) then others have, that know no [...] what it is sometimes to want: whiles wicked mindes have their full scope, they never look up above themselves: but when once God crosseth them in their projects, their want of success, teaches them to give God hi [...] own.

We should forget at whose cost we live, if we wanted nothing: And doubtless, one bit from the mouth of the Raven, was more pleasing to Elijah; then a whole Table full of Ahabs dainties. Nothing is more comfortable to Gods children, then to see the sensible demonstrations of the divine care and providence, as is promised, Prov. 3.6. In all thy wayes acknowledge him, and he shall direct thy wayes. The godly man wearies not himself with cares & fears, have he but from hand to mouth: (never so little) for he knows he lives not at his own cost. He considers what Saint Peter saith, 1 Pet. 5. Cast your care upon the Lord, for he careth for you, verse 7. He remembers what our Saviour faith, Matth. 6. observes the same, and never doubts of the performance; so he takes no thought for to morrow, what he shall eat, or what he shall drink or wherewith he shall be clothed: but applauds his own happiness, knowing that he who feedeth the fowls of the Air, and arrayeth the Lillies of the field, will be sure to feed and clothe them that are his sons and houshold servants, Matth. 6.25, to the end, Luke 12.22, to 33. Levit. 26.3, to 14. Phil. 4.6. 1 Pet. 5.7. Psal. 55.22.

[Page]Besides, as there are intercourses of sleeping and waking, of night and day, of fair weather and foul, of war and peace, of labour and recreation; that each may set off the other, so God findes it meet, by a sense of want to humble us; and by supplying our wants to fill us with joy and thankfulness.

Ptolomie King of Egpyt, going a hunting lost his way, and could get no better fare, then a course brown loaf in a Shepherds house: but this he said seemed sweeter and better to him; then all the delights that ever he ate or met with before. Content in want, is plenty with an over-plus.

The giver of all things knows how to dispence his favours so, as that every one may have cause both of thankfulness and humiliation: whiles there is none that hath all, nor any one but hath som [...].

Thirdly, God in mercy not seldome keeps his children from riches and abundance: lest they should choak and wound them; for they are snares and thorns, Matth. 13.22.

Indeed riches are a blessing, if we can so possess them; that they possess not us: There can be no danger, much benefit in abundance, all the good or ill, of wealth or poverty; is in the minde, in the use. But this is the misery, Plenty of goods, commonly occasions plenty of evils. How many had been good? had they not been great. Divers have changed their mindes with their means, neither hath God worse servants in the world, then are rich men of the world: if adversity hath slain her thousands, prosperity hath slain her ten thousand. Commonly where is no want, is much wantonness: and as we grow rich in temporals, we grow poor in spirituals. Usually so much the more proud, secure, wanton, scornful, impenitent, &c. by how much the more we are enriched, advanced, and blessed. They spend their days in wealth, therefore they say unto God, Depart from us, for we desire not the knowledge of thy wayes; and what is the Almighty that we should fear him? Job 21.13, 14, 15.

CHAP. XXVI.

FOurthly, men in a middle condition are mostly more merry and contented then others, that surfeit with abundance. Who so melancholy as the rich worldling? and who more merry then they? that are poorest. I have read of a rich Land-lord, that envied his poor tenant, because he heard him sing every day at his labour, yet had scarce bread for his family; while himself wanting nothing, was full of discontent: One advised him to convey cunningly into his Cottage, a bag of money; he did so, the tenant finding this mass, so great in his imagination, left off his singing, and fell to [...]arking and caring how to increase it. Crescentem sequitur cura pecuniam: The Land-lord fetcheth back his money, the Tenant is as merry as ever he was. Which shews, that there is no [Page] riches comparable to a contented minde, as Plutarch is of opinion, That there are poor Kings, and rich Coblers, as wise Solon seemed to insinuate to the King, when he was vaunting of his greatness: For it was Iris a poor beggar, that he told Croesus was the happiest man in his Dominions. And when King Agis requested the Oracle of Apollo to tell him, who was the happiest man in the world? expecting to hear himself nominated: the answer was Aglaion, who was a poor Gardiner in Arcadia, that at sixty years of age, had never gone from home, but kept himself and his family with their labour, in a fruitful plot or garden, as Livius relates. Pyrrhus opened himself to his friend Cineas, that he first intended a war upon Italy, and what then said Cineas? then we will attempt Cicile, and what then? then we may conquer Carthage and Affrica; and what then said Cineas? Why, then quoth Pyrrhus, we may rest, and feast, and sacrifice, and make merry with our friends: to which Cineas replied, (as every servant of God would do in the like case) and may we not enjoy all this, sweetness now? and that without all this ado. But natural men are mad men. Yea, were great men, though good men, but asked the question; their consciences could not but acquaint us, if they would speak out; that true contentment seldom dwels high, whiles meaner men of humble spirits, enjoy both earth and heaven. However not a few of them have freely acknowledged it, as I have largely related in my second Part of Philarguromastix. Wherefore be pleased, ô God, to give me a contented minde: and then if I have but little in estate, I shall have much in possession.

Fiftly, mean ones with their pover [...]y, misery, ignominy, are often saved; whiles others with their honour, and opulency go to hell. When we are judged, we are chastened of the Lord; that we may not be condemned with the world, 1 Cor. 11.32. Riches do so puff up some men, that they even think it a discredit to their great Worships, to worship God. Nothing feeds pride, nor keeps off repentance so much, as prosperous advantage. The Prodigal never thought of his father, till he wanted husks. We serve God, as our servants serve us: of whom many have too good clothes, others too much wages, or are too full fed to do work. As a woman finding that her hen laid her every day an egg; for all she was very lean, had a conceit, that if she were fat and lusty, she would lay twice aday; whereupon she fed and cram'd her thoroughly: but in a short space, she became so fat, that contrary to her expectation, she left laying altogether. Who so nourisheth his servant daintily from his childhood; shall after finde him stubbron, Prov. 29.21.

Sixtly, they fix their affections upon heavenly riches, and not upon the temporary and transitory riches of this world: because in sicknesse, when they stand in the greatest need of all, they will not do them the least good, Your gold will not bribe a disease, your bags will not keep your [Page] head from aking, or your joynts from the Gout, a loathing stomach makes no difference between an earthen dish, and one of silver. Riches can no more put off the stone, or asswage grief, or thrust out cares, or purchase grace, or suspend death, or prevent hell, or bribe the Devil; then a sattin sleeve can heal a broken arm.

Indeed the foolish Prior in Melan [...]thon, rolled his hands up and down in a bason full of Angels; thinking by this means to cure his Gout: but it would not do. Yea, thou that placest thy happinesse, and puttest thy confidence in a little white and red earth; and dotest so upon the world, tell me? When the hand of God hath never so little touched thee, what good thy great wealth will do thee? Therefore, ô vain desires! and impotent contentments of men, that place their happinesse in these things: will not this your fair Herodias, appear as a stigmatized Gipsie? Will not all the toil and cost you haue been at to get riches, appear as ridiculous; as if a countryman should anoint his axle-tree with Amber-greece? or as if a travaller, should liquour his boots with Balsamum. Yea, your wealth will not only not save you from evils, but help to make you more miserable, and not only here, but hereafter, Psal. 49.6, 7, 8.

Why then do you set so high a price upon them? and so shamefully undervalue the riches of the minde? which will much mitigate your grief, and increase your comfort, in what condition soever you are. But

Seventhly, they little set by the wealth of this world; because their riches may soon leave them: When with the Spider we have exhausted our very bowels, to contrive a slender web of an uncertain inheritance: one puff of winde and blast blown upon it by the Almighty, carries all away. What sayes Solomon? Prov. 23. Cease from thy wisdome, wilt thou cast thine eyes upon that, which is nothing? for riches taketh her to her wings, as an Eagle, and flyeth away, Verse 4, 5. and Ier. 17.11. Isaiah 33.1. Prov. 12.27. Yea, all riches are uncertain, but those that are evil gotten, are [...]ost uncertain: as examples of all ages witnesse. The first of these was verified in Iob; who lived to see himself poor to a Proverb; and fell from the want of all misery, to the misery of all wants. And Dionysius, who fell from a Tyrant over men, to be a Tutor over boyes, and so to get his living. And Perses son and heir, who was fain to learn an Occupation, the Black-smiths trade; to relieve his necessity. And Henry the Fourth that victorious Emperour, who after he had fought two and fifty pitcht Battails; became a Petitioner, for a Prebendary, to maintain him in his old age. And Geliner, that potent King of the Vandals, was so low brought: that he intreated his friend to send him a harp, a spunge, and a loaf of bread; an Harp to consort with his misery, a sponge to dry up his tears, and a loaf of bread to satisfie his hunger. Yea, how many have we known in this City? reputed very rich, yet have broken for thousands. There are innumerable wayes to become, poor; a fire, a thief, a false servant,[Page]suretiship, trusting of bad customers, an unfaithful factor, a Pyrate, an unskilful Pilate, God wines sands, a cross gale a wind, and many the like, hath brought millions of rich men to poverty. And yet this is the only winde, that blows up the Words bl [...]dder.

You see little children, what pains they take to rake and scrape snow together, to make a snow-ball: right so it fares with them, that scrape together the treasure of this world, they have but a snow-bal of it, for so soon as the Sun shineth, and God breatheth upon it, by and by it commeth to nothing.

And as riches well gotten are uncertain, so those that are evil gotten, are [...] seldome lost with shame. As how many of our over-reachers have over-reached themselves so far? either by perjury, forgery, receiving of stoln goods, or the like: that they have left either their bodies hanging between heaven and earth; or their ears upon the pillory, and died in prison: so that the safest way, to praise a covetous miser is, when he is dead. But

CHAP. XXVII.

EIghthly, to this may be added, that if riches should not leave us, and be taken away, as they were from Iob; yet of necessity we must ere long leave and be taken from them; as the rich man in the Gospel, was from his substance and wealth. Nor do we know how soon, for so soon as a man is born, he hastens as fast to his end, as the Arrow to the mark: each day, is another march towards death; and that little time of stay is full of misery, and trouble: and therefore it's fitly called a passage, a shadow, a span, a tale, a vapour, a cloud, a bubble in the water; It is like a candle in the winde, soon blown out; like a spark in the water, soon extinguished; like a thin Air, soon expired; like a little snow in the sun, soon melted; It is like a pilgrimage, in which is uncertainty; a flower, in which is mutability; a house of clay, in which is misery; a Weavers shuttle, in which is volubility; a Shepherds tent, in which is variety; to a ship on the sea, in which is celerity; to smoke, which is vanity; to a thought, whereof we have a thousand in a day; to a dream, of which we have many in a night; to vanity, which is nothing in it self; and to nothing, which hath no being in the world.

And which is further considerable, the young may die as soon as the old. Yea, more die in the spring, and summer of their years; then do live to their autumn or winter: and more before ten, then after threescore. There are graves of all sizes, and likewise sculls in Golgotha, as, sayes the Hebrew proverb. One dies in the bud, another in the bloom, some in the fruit, few like the sheaf, that comes to the barn in a full age.

Men may p [...]t far from them the evil day; but they may find [...] it neerer [Page] then they are aware of, Revel. 22.12. The pitcher goes oft to the water [...] but at length it comes broken home. The cord breaks at last, with the weakest pull, as the Spanish proverb well noteth. The tree falleth upon the last stroke: yet all the former strokes, help forwards. A whirl-winde with one furious blast, overturneth the greatest and tallest trees; which for many years have been growing to their perfect strength and greatness: so oftentimes, the thrid of life breaketh, when men think least of death, as it fared with Saint Lukes fool, who promised himself many years, to live in ease, mirth, and jollity; when he had not one night more to live, Luke 12.19, 20. For when like a Iay, he was pruning himself in the boughs: he came tumbling down, with the Arrow in his side. Iohn the 22th. prophesied by the course of the Stars; that he should live long: but whilest he was vainly vaunting thereof, the Chamber wherein he was, fell down, and bruised him to pieces. His glasse was run, when he thought it but new turned. And the Axe was lifted, to strike him to the ground; when he never dreamed of the slaughter-house. And whether thy soul shall be taken from thee this night, as it fared with him formerly spoken of; thou hast no assurance: the very first night, which the rich man intended for his rest, proved his last night. Nor was there any more between Nabals festival, and his funeral, then ten or a dozen dayes, 1 Sam. 25.38. And could any thing have hired death, to have spared our fore-fathers; they would have kept our possessions from us.

Neither is this all, for if thou beest wicked, and unmerciful; thou hast no reason to expect other, then a violent death: for which see, Iob 24.24. Psal. 37.10, 11. Iob 36.11, 12. Psal. 37.37, 38, 39. & 55.23. Prov. 12.27. Great trees are long in growing, but are rooted up in an instannt. The Axe is laid to the root, Matth. 3.10. down it goes, into the fire it must: if it will not serve for fruit, it must for fuel. And what knowest thou? but God may deal with thee, as Mahomet did by Iohn Iustinian of Geneva who having taken Constantinople by his treason, first made him King, according to promise; and within three dayes after, cut off his head. God may have fatted thee with abundance, on purpose to send thee to the slaughter-house.

Nay, why hath God spared thee, so long as he hath? probably not in love to thee, but for some other end: As perhaps God hath some progeny to come from thee; As for good Hezekiah to be born, his wicked Father Ahaz is forborn. Why did Ammon draw out two years breath? in Idolatry: but that good Iosia was to be fitted for a King. Many sacrilegious extortioners, Idollaters, &c. Are delivered, or preserved: because God hath some good fruit, to come from their cursed loynes. However, thou canst not look to live many years. The Raven, the Phenix, the Elephant, the Lyon, and the Hart, fulfill their hundred yeares: But [...] seldome lives to four score, and thou art drawing towards it. [Page] Besides the last moneth of the great yeare of the World; is come upon us; we are deep in December, And that day of the Lord shall come as a thief in the night, for when thou shalt say peace and safety, then shall come upon thee sudden destruction, as the travel upon a woman with childe, and thou shalt not escape: as the Apostle speaks, 1 Thess. 5.2, 3.

That nothing is more certain then death, nothing more uncertain then the houre thereof: That this only is sure, that there is nothing sure here below, and that if we were owners of more land, then ever the Devil proffered to Christ; yet when death shall knock at our door, no more can be called ours, then the ground we are put into, needs no more proof then experience. See, Psal. 37.35, 36. But

Ninthly and lastly, a godly mans desires, are fixed upon the riches of the minde; which being once had, can never be lost. The which Saint Augustine only counted true riches. The wise and godly are of Pythagoras his minde: who being asked why he cared no more for riches? answered, I despise those riches, which by expending are wasted and lost; and with sparing, will rust and rot. They are of Stilpons judgment, who used to say; All that is truly mine, I carry with me. They desire not so much, to lay up treasure for themselvs upon earth; but to lay up for themselvs in Heaven, as their Lord and Master hath commanded them, Matth. 6.19, 20. What saith the Apostle? Let not covetousness be once named among Saints, Ephes. 5.3. As if that world, which many prefer before Heaven; were not worth talking of.

All worldly things are but lent us, our houses of stone wherein our bodies dwell, our houses of clay wherein our souls dwell, are but lent us: honours, pleasures, treasures, money, maintenance, wives, children, friends, &c. but lent us: we may say of them all, as he said of the Ax-head when it fell into the water; 2 Kings 6.5. Alas [...], they are but borrowed. Only spiritual graces are given; of those things there is only a true donation, whereof there is a true possession worldly things are but as a Tabernacle, a moveable; heaven is a mansion.

Now put all these together, and they will sufficiently shew; that he is a fool or a mad man; that prefers not spiritual riches, (which are subject to none of these casualties) before temporal and transitory.

And so at lenght I have shewn you what it is not, and what it is to be rich. And I hope convinced the worldling, that the richest are not alwayes the happiest: Yea, that they are the most miserable; who swim in wealth, wanting grace and Gods blessing upon what they do possesse: while that man is incomparably happy; to whom God in his love and favour, giveth only a competency of earthly things, and the blessing of contentation withall; so as to be thankful for the same, and desire no more. I will now in discharge of my promise acquaint you; how of poor▪ melancholy and miserable▪ you may become rich, happy, and cheerful.

CHAP. XXVIII.

[Page]

THe which I shal do from the Word of God. Nor need it seem strage, that for the improving of mens outward estates, I prescribe them rules and directions from thence: For would we be instructed in any necessary truth, whether it be

Theological, concerning God,

Ecclesiastical, concerning The Church,

Political, concerning The Common-wealth,

Moral, concerning Our neighbours and friends,

Oeconomical, concerning Our private families,

Monastical, concerning Our selves.

Or be it touching Our

Temporal estate.

Civil estate.

Spirituul estate.

Eternal Souls,

Bodies,

Names,

Estates,

Posterities.

We need but have recourse to the written Word. For that alone is a magazine of all needful provision, a store-house of all good instructions. And let a man study Machiavel, and all the Machiavilians, and State-politicians that ever wrote; he can add nothing, or nothing of worth to what may be collected thence, touching this subject. Wherefore, if any of poor would become rich, let him use the means which tend thereunto; observe and follow those Rules and Directions, which God hath prescribed and appointed in his Word, which are principally six; For as the Throne of Solomon was mounted unto by six stairs: so is this Palace of Plenty and Riches ascended unto, by six steps set upon this ground already laid. For I find in the Word, six infallible wayes to become rich; or six sorts of men, whom God hath promised to bless with riches, and all outward prosperity. That is to say,

1 The Godly,

2 The Liberal,

3 The Thankful,

4 The Humble,

5 The Industrious,

6 The Frugal.

These of all other men in the world, are sure never to want. And [Page] these are the main heads, unto which I will draw all, I shall say upon this Partition, or Division.

CHAP. XXIX.

FIrst, if any of poor would become rich, let him become religious: for Godliness hath the promises of this life, as well as of the life to come, 1 Tim. 4.8. Yea, all temporall blessings that can be named, are promised to the godly, and their seed; and to them only as both the Old and New Testament does plainly and plentifully prove. As for instance in Deuteronomy the 28th. God hath promised; that if we will hearken diligently unto his voice, observe and do all his Commandements, and walk in his wayes, we shall be blessed in the city, and blessed in the field, blessed in our going forth, and in our comming home, blessed in the fruit of our bodies, and in the fruit of our ground, and in the fruit of our cattel, the increase of our kine, and the flocks of our sheep. That he will bless us in our store-houses, and in all that we set our hands unto; and make us plentiful in all good things: and that we shall have wherewith to lend unto many, and not borrow, Verse 1, to 15th. and Chap. 7.11, to 19th. To which may be added many the like places; As, Blessed is the man that feareth the Lord, and delighteth greatly in his commandements: wealth and riches shall be in his house, Psal. 112. Verse 1, to 4th. Wait on the Lord, and keep his way, and he will exalt thee to inherit the land, Psal. 37.34. The Lord will with-hold no good thing from them that walk uprightly, Psal. 84.11. Delight thy self in the Lord, and he shall give thee thine hearts desire, &c. Psal. 37. 3, to 7. Fear ye the Lord, ye his Saints: for nothing wanteth to them that fear him. The Lions do lack, and suffer hunger, but they that seek the Lord, shall want nothing that is good, Psal. 34.9, 10. Whatsoever we ask, we receive of him: because we keep his commandements, and do those things which are pleasing in his sight, 1 John 3.12. What rare and precious promises are these? to which I might add very many of like nature. All which David had the experience of, who tels us that he greatly rejoyced in the strength and salvation of the Lord, and the Lord gave him his hearts desire, and did not with-hold the request of his lips: Yea, he prevented him with the blessings of goodness, and set a crown of gold upon his head, Psal. 11.1, 2, 3, 4. And the like of Abraham, and Lot, and Iob, and Solomon. Let us first seek the Kingdom of God, and his righteousness, and all other things shall be ministred unto us, or come in as it were upon the bargain, as our Saviour hath assured us, Matth. 6.33. Talis est ille qui in Christ [...] credit, die qua credidit, qualis ille qui universam legem implevit; saith Hierom, We have a livery and seisin, of all the precious promises, both in the Law and Gospel, in the first moment of our faith. Yea, even an earnest, and partly a possession of Heaven it self: Ephes. 2.6. Neither [Page] are these promises made only to the obedient themselves: but riches, and all earthly blessings are entailed upon their seed also, Psal. 112. His seed shall be mighty upon earth, the generation of the righteous shall be blessed, Verse 2, 3.

Nor is riches, and outward prosperity promised to the godly, and their seed as others usually enjoy them, that is, single and barely, but they have a promise of them, with a supply and addition of all other good things, that may make them every way happy, as that their prosperity shall be durable and lasting. That with riches they shall have credit, honour, and promotion with long life added. That they shall be happy and prosper in all they have or do: as having God their Protector, who with mercy is said to compass them about on every side, Psal. 32.10. That they shall be freed from all fears and dangers, and obtein victory over all their enemies; together with death, hell, and the devil. That they shall be freed from the Law, and likewise from sin, and the penalty thereof. That they shall have peace external, internal, eternal. And joy, even the joy of the holy Ghost: which is both glorious, and unspeakable. That they shall not only persevere, but also grow in grace, and true wisdom. Th [...]t all things whatsoever, shall make for their good. That both their persons and performances shall be good and acceptable; which before were wicked and abominable. That by the prayer of faith, they shall obtein of God, whatsoever they shall ask in Christs Name, and according to his Word. And in fine, all other good things, that can be named; whether temporal, spiritual, or eternal: are by the promise of God entailed, upon them that love him, and keep his commandements, and upon their seed, as I could plentifully and most easily prove, were it pertinent to the matter in hand. Nor is all this, that God hath promised to those that serve him, so great a matter comparatively; as that we need wonder at it, or once question the same: For If he spared not his own Son, but delivered him to death for us; how shall he not with him freely, give us all things also? Rom. 8.31, 32. It is the Apostles argument. Great, yea, too great things are they for us to receive; but not too great, for the great and good God of Heaven and earth to give: all the fear is on our part, whether we be such to whom the promise is made. For all Gods promises are conditional. And though of these outward good things, he hath promised abundance: yet it is upon the condition of faith and obedience: as appears by all the fore-mentioned places; so that if we be not wanting in out duty, and obedience to God; God will not be wanting in any good thing to us: Nor can we look that God should make good his promises, if we make them void, by not observing the condition, as that we may do by our distrusting him. If we will not dare to trust God upon his promise so confidently as we would a friend, or some great man that is able and honest.

[Page]Besides, the Lord hath promised, that there shall be no want to them that fear him; and that no good thing will he with-hold, from them that walk uprightly, Psal. 34.9. & 84.11. Where observe two things, there shall be no want to such, and such shall want no good thing: so that he must be such an one, to whom the promise is made; and he must also be sure, that it is good for him, which is promised. But oftentimes it is not good, for a man to abound with earthly blessings: as strong drinke is not good for weake brains. Yea, if any thing be wantiug to a good man, he may be sure it is not good for him: and then better that he doth want it, then that he did enjoy it, and what wise man will complain of the want of that, which if he had, would prove more hurtful then gainful to him? as a sword to a mad man, a knife to a childe, drinke to them that have a Fever, or the Dropsie. No good thing will God with-hold, &c. and therefore not wants themselves, which to many are also good, yea, very good things, as I could reckon up many: want sanctified, is a notable means to bring to repentance, to work in us amendment of life, it stirs up to prayer, it weans from the love of the world, it keeps us always prepared for the spiritual combate, discovers whether we be true believers or hypocrites, prevents greater evils of sin and punishment to come; It makes us humble, conformable to Christ our head, increaseth our faith, our joy and thankfulnesse, our spiritual wisdom, and likewise our patience, as I have largely shewen in The Benefit of Affliction.

To coonclude, All good things were created for the good, and therefore are they called goods; because the good God created them for good men to do good withal. Therefore as Jacob got the blessing, so he gat the inheritance also: to shew that as the faithful have the inward blessing, so they have the outward blessing too; when they will do them good, and cause them to do good. Yea, in this case, even as the sheaffs fell before Ruth: so riches shall fall in our way, as they did to Abraham, and Lot, and Iacob, and Iob, and Ioseph, upon whom riches were cast they knew not how; but as if God had onely said, Be rich; and they were rich straight. But that this is the true and only way to wealth and happiness, needs no more proof then that which is recorded of Solomon 1 Kings 3. 2 Chron. 1. where the Lord appearing to him in a dream, said, Ask what I shall give thee. And he asking only an understanding heart, to discern between good and evil; that he might the better discharge that great place, whereunto God had called him; wherein Gods glory, and the peoples good, was his principal aime and end: Heare what the Lords answer is, Because this was in thine heart, and thou hast not asked riches, wealth or honour, nor the life of thine enemies, neither yet hast asked long life, but hast asked wisdom and knowledge for thy self, that thou mightest judge my people, over whom I have made thee King: Wisdom and knowledge is granted unto thee; and I will give thee riches, & wealth and honour, such as none of the[Page]Kings have had that have been before thee, neither shall there any after th [...] have the like, &c. Yea, he was so surpassing rich, that he gave silver in Ierusalem as stones, and gave Cedars as the wilde fig-trees that grow abundantly in the plain, 1. King. 10.27. 2 Chron. 1.7, to 13, 14, 15. Lo, the true way to Wealth, honour, and happiness, is; to desire grace, that we may glorifie God, and do good: for cleering whereof▪ I'le give you a similitude, A man spies a fair apple on a tree, hath a longing desire to it; whereupon he falls a shaking the tree with all his might: at length it not only comes down, but many other come down to him together with it.

And so much to prove, that the way to become rich, is first to become godly. If any shall ask why the godly are not alwayes, nor oft rich, notwithstanding these promises? I answer, that God not seldom withholds these outward blessings, from his own people in great love, only affording them all things that they have need of. Our heavenly Father, who knows us better then we know our selves, and what is good and fit for us, (even as the Nurse knows better then the childe, and the Physician better then the Patient;) knows too well, how apt we are to abuse these his mercies; and that we cannot abound with earthly blessings, but we grow proud and surfeit of them: as we see Solomon himself did, who was the wisest (next to Adam in his innocency) that ever lived: and like wise how happy it is for them, to be kept short. And when the All-wise God does fore-see, that men will serve him as the Prodigal son served his father: who only prayed untill he had got his patrimony, and then forsook him, and spent the same in riot to the givers dishonour; even as the cloud that is lifted up, and advanced by the Sun obscures the Sun. In this case he either denies them riches in mercy, as he denied Saint Paul in his suit, 2 Cor. 12.8, 9. And our Saviour himself, Matth. 26.39. Or grants them their riches in wrath, Hosea 13▪ 11. Psal. 106.15. of which I have largely spoken in the foregoing pages, where I have declared how miserable they are, who swim in wealth, wanting grace, and Gods blessing upon what they do possesse.

This is the first and main step to riches, and the next is like unto it, viz. [...]ounty and liberality to the poor members of Iesus Christ. For,

CHAP. XXX.

SEcondly, He that would be a rich man, let him be a merciful man, and do good with what God hath already given him, be it never so little, for there is not a more sure and infallible way, to increase and multiply a mans outward estate, then in being charitable to the poor, if we will believe Gods Word. As what saith our Saviour? Give and it shall be given unto you, good measure, pressed down, and shaken together, and [Page]r [...]ning over shall men give into your bosome, Luke 6.38. Matth. 7.2. Mark 4.24. In which regard, it may be truly said: Eleemosyna non est divittarum dispendium, sed ditescendi potius compendium quaestusque o [...]nium uberrimus. And to this accords that place in the Proverbs, There is that scattereth, and is more increased: but he that spareth more then is right, shall surely come to poverty, Proverbs 11.24. The liberal person shall have plenty, and he that watereth, shall also have rain, Verse 25. And the like in the Psalms, Wealth and riches shall be in the house of him, that hath compassion of, and giveth to the poor, Psal. 112.3, to 10. See here how bounty is the best and surest way to plenty. But notable to this purpose is that, Prov. 28.27. He that giveth to the poor, shall not lack. A rare and incomparable priviledge never to want. And yet this is a bargain of Gods own making. Plenty shall furnish the table, where Charity takes away, and gives to the poor. He hath sparsed abroad, (sayes the Psalmist) and given to the poor, his benevolence remaineth for ever, Psal. 112.9. He hath alwayes to give, that hath a free and bountiful heart to give, sayes Saint Bernard. And of this the Prophet Isaiah does assure us, The liberal man (sayes he) deviseth liberal things; and by liberality he shall stand, Isaiah 32.8. A man would think, he should rather fall by being so liberal & bountiful: but this is the right course to thrive, and hold out. Nor was it ever known, that God suffered a merciful and bountiful man to want; ordering his affairs with discretion, Psal. 112.5. But you have not heard a tithe of these promises: for the Scriptures no lesse abound in them, then silver did in the dayes of Solomon: of which only a few more, for I had rather press you with weight, then oppresse you with number of arguments. What saith the wiseman? Prov. 3. Honour the Lord with thy substance, and with the first-fruits of all thine increase: so shall thy barns be filled with abundance, and thy presses shall burst with new wine, Verse 9, 10. In which regard, whhat is this way expended, may be likened to gold the best of metals: of which experience teacheth, that the third part of a grain, will gild a wyre of 134 foot long; Or rather to those loaves and fishes in the Gospel: for as they did increase and multiply, even while they were distributing: so do our riches (and indeed all other gifts.) Even out of that which the hand reacheth to the mouth, it self is nourished.

And thus you see, that (if either Old or New Testament be true) not getting, but giving is the true and ready way to abundance. That to give in this case, is the way to have; that parsimony, is no good husbandry: & that we are the richer for disbursing: Which makes Chrysostome say, that the gainfullest Art is Almsgiving. And hence it is, that the Scripture compares Almsgiving, to sowing of seed, 2 Cor. 9.6. he that soweth sparingly, shall reap sparingly: but he that soweth bountifully, shall also reap bountifully. The Apostle compares giving to sowing, to note [Page] unto us the great gain, and advantage that commeth thereby, for who knoweth not what gain a good husbandman, hath by his sowing? He casteth his seed into the ground, and only forbeareth it a few moneths, and when the season comes, he reaps a harvest of thirty, fourty or an hundred for one increase. And the like of lending or putting money to interest: to which the Scriptures also compare it, Prov. 19. Psal. 37. He who hath pitty on the poor, lendeth unto the Lord: and that which he hath given, will he repay him again, Prov. 19.17. The Lord is content, to acknowledge himself the charitable mans debtor. Yea, by our liberality to the poor, our most gracious Redeemer, acknowledgeth himself gratified and ingaged; as himself does most steely and fully acknowledge, Matth. 25. I was an hungry and ye gave me meat, &c. And for as much as ye have done it unto the least of these my brethren ye have done it unto me, Verse 35, 36, 40. The poor mans hand, is Christs Treasury or Bank; as one fitly calls it, and by putting thereinto, a man becomes a Creditor to his Saviour. Neither will he pay or recompence us, as we do our creditors: For as Augustine well notes; what we receive, by way of return, is not ten for an hundred, or an hundred for ten, but an hundred for one, yea, a thousand thousand for one; an hundred for one here in this world, and in the world to come life everlasting, together with a Kingdom, even an immortal, eternal Kingdom of glory and happinesse in heaven, which is not to be valued with ten thousand worlds.

Ann why all this? but in recompence of feeding, clothing and visiting his poor brethren, and members, when they were destitute. Where note but the incomparable, and infinite difference, between the receit and the return: as, ô the unmeasurable measure of our Saviours bounty! And how happy is that man, that may become a creditor to his Saviour! heaven and earth shall be empty, before he shall want a royal payment.

Wherefore hearken to this, all you self-lovers, that are only for your own ends: Do you indeed love your selves? and your souls? would you be rich indeed, and that both here and hereafter? then be charitable to the poor, even to the utmost of your ability: for this giving is not only an act of charity, but also of Christian policie: since we shall not only receive our own again, but the same also with great increase: for as it fared with the widow of Sarepta. whose handfull of meal and cruse of oil with which she relieved the Prophet; the more she spent, the more it increased, and the more she had; so shall this precious oil, bestowed on the poor for Christs sake, be returned upon our heads' in great measure, as some that I could name can say, out of admirable experience, and others should finde, would they but so far forth believe the Lord, as to try him: Which makes Saint Augustine say, That the charitable man is the greatest [...]surer in the world.

I know this is such a paradox to misers, and men of the world; that [Page] nothing seems to them more absurd and ridiculous: what? perswade them that giving away their goods, is the way to increase them? You must make me a fool (will such an one say) before I can believe it, and therein he speaks truer then he is aware of: for these are the very words of St. Paul; He that will be wise, let him become a fool that he may be wise, 1 Cor. 3.18. The wisdom of God is foolishness with the world: and so is the wisdom of the world foolishness with God, 1 Cor. 2.14. & 3.19.

To carnal, reason it is as unlikely a thing, as that which Elisha told to the King of Israel, 2 Kings 7. that whereas the Famine was so great in Samaria one day that mothers act their own children: yet the next day there should be such plenty, that a measure of fine flower should be sold for a sheckle, and two measures of barley for a sheckle. As improbable, as that Abraham should have a son, being almost an hundred years old; and Sarah past child-bearing. As impossible, as that Lazarus should again live, after he was stark dead, buried, and stanke again. Yet as unlikely, improbable, and impossible as they seemed to be: yet they came to pass, and God did not break his promise, nor disappoint the hopes of such as had the wit, and grace to confide in him: no more will he in this case, which is by fat the easier to be performed. And what though carnall mindes (like that Noble-man, who was trodden to death in the gate of Samaria, for his incredulity) will not believe, yet truth is truth, as well when it is not acknowledged, as when it is.

And I wish men would take heed of unbelief and giving God the lie: for, as there is nothing he so abhors, as that his own houshold servants should not dare to trust him, as we may see in that example of the Noble man, 2 Kings 7.17, 2. & likewise in those Israelites, Psal. 78. when they said, Can God furnish a table in the Wilderness? He smote the Rock that the waters gushed out, and the streams overflowed; but can he give bread also? Can he provide flesh for his people? Yes, he could and did it, to their small comfort that made the exception. For because they believed not in God, and trusted not in his salvation, the fire of the Lord burnt among them, and consumed them. He gave them flesh, even quailes in his wrath, until they were choaked, Psal. 78.10, to 38. and, Numb. 11.33, 34. But admit God should not answer thy greedy desire, in multiplying thy estate: yet if he do that which is better for thee, viz. give thee a competency together with a more contented minde then now thou hast, or ever wouldst have, wert thou as rich as Crassus: would it be ever the worse, or hadst thou any cause to complain? no, but greatly to rejoyce, as I have shewn in the foregoing part.

Wherefore trust God with Abraham, who above hope believed under hope, Rom. 4.18, to 22. For Faith is to God, as Bathsheba was to Solomon, so in favour, that the King will deny her nothing that good is.

This is the second means, which God hath appointed for the improvement [Page] of our outward estates: for the second step to riches and as outward prosperity, viz. bounty and liberality to the poor.

CHAP. XXXI.

THe third and fourth are thankfulness, and humility; which are no way inferiour to the former.

Thankfulness and humility are the only means to enrich us with Gods blessings: but pride and unthankfulness, is the only way to make God withdraw, and take from us both himself, and his blessings. Because the King of Assyria said, By the power if mine arme have I done it, and by my wisdom, for I am prudent: therefore, saith the Lord, I have removed the borders of the people, and have spoiled their treasures, and have pulled down the Inhabitants like a valiant man, Isay 10.13. Aesops Crow not content with her own likenesse, borrowed a feather of every bird; and she became so proud, that she scorned them all: which the birds observing, they came and pluckt each one their feather back, and so left her naked: even so does God deal with all proud and ingrateful persons.

There is nothing more pleasing to God, nor profitable to us; both for the procuring of the good we want, or continuing the good we have; then humility and thankfulness: Yea, to the humble and thankful soul, nothing shall be wanting. God will sowe there, and there only, plenty of his blessings; where he is sure to reap plenty of thanks and service: but who will sowe those barren sands, where they are sure not only to be without all hope of a good harvest, but are sure to lose both their seed and labour. Ye [...] fools as we are, we forfeit many of Gods favours, for not paying that easie quit-rent of thankfulness.

Ingratitude forfeits mercies, as Merchants do all to the King, by not paying of custome. Because Pharaoh saith, The River is mine own, therefore God saith, I will dry up the River, Ezek. 29.3, to 13. Isaiah 19.5, 6. Deut, 11.9, 10. Tamberlain having overcome Bajazet, he asked him whether he had ever given God thanks, for making him so great an Emperour? he confest ingenuously, he had never thought of it; to whom Tamberlain replyed, that it was no marvel so ingrateful a man, should be made such a spectacle of misery When the people sought themselves only, and how to have their houses ceiled and sumptuous, neglecting the house of God and his honour, thus it fared with them: Ye have sowen much, and have reaped little; and he that earneth wages, earneth wages to put it into a bag with holes. Ye looked for much, and lo it came to little: and when ye brought it home, I did blow upon it. I called for a drought upon the land, and upon all that it bringeth forth; and upon all the labour of the hands, &c. Again, when they sought Gods glory, and were thankful, [Page] mark the difference: even from this very day will I bless you, saith God, Hag. 1.4. to 12 & 2, 18, 19. He that is unthankful for a little, is worthy of nothing: whereas thanks for one good turn, is the best introduction to another. Holy David was a man after Gods own heart, and therefore he ever mixeth with his prayers praises. Bless the Lord, ô my soul, sayes he, and forget not all his benefits, Psal. 103.2. And being of a public spirit, he discovers the secrets of this skill, as when he saith, Let the people praise thee, ô God, let all the people praise thee: then shall the earth bring forth her increase, and God, even our God, shall give us his blessing, Psal. 67.5, 6, 7.

Wherefore be not like the Swine, that feeds upon the Acorns, without ever looking to the Oake; from whence they fall. Or the Horse, that drinks of the Brook, and never thinks of the Spring. Yea, since God is the fountain, from which all our enjoyments flow; let this be our continual determination: He hath given us all the grace, good, and happiness we have; and we will give him all the possible thanks, and honour we can. Yea, teach us, ô Lord, to receive the benefit of thy merciful favour, and to return thee the thanks, and the glory.

And the like of Humility, Blessed are the meek (saith our Saviour) for they shall inherit the earth, Matth. 5.5. The reward of humility, and the fear of God, is riches, and honour, and life, Prov. 22, 4. If there be a hollow in a valley lower then another, thither the waters gather; And the more lowly we are in our own eyes, the more lovely we are in Gods: the more despicable in our selves, the more acceptable in him, as is seen in the example of the Publican, Luke 18.13, 14. And the Prodigal, Luke 15.18, 19, &c. Nor can any thing make us more acceptable to God, then the conscience of our own unworthiness: when with Iacob we can say, O Lord, I am not worthy of the least of all the mercies, which thou hast shewed unto thy servant: For with my staff I passed over this Iordane, and now I am become two bands, Gen. 32.10. When with the Publican we can confesse, I am not worthy to lift up mine eyes to heaven, Luke 18.13, 14. And with the Prodigal, I am not worthy to be called thy son, Luke 15. And with the Centurion, I am not worthy thou shouldest come under my roof, Luke 7.6. And with Iohn Baptist, and Saint Paul, the like, I am not worthy, I am not worthy. This is the way to obtein what we would have at the hands of God: who resisteth the proud, but giveth grace to the humble, Jam, 4.6, 10. Prov. 29.23. & 15.33. & 18.12. unto him will I look, saith the Lord, even to him that is: poor, and of a contrite spirit; and that trembleth at my words, Isaiah 57.15. He hath filled the hungry with good things, but the rich he hath sent empty away, Luke 1.52, 53.

So that if thou expectest to have God bless and prosper thee, then beware thou forgettest not, at whose cost thou livest; Beware, lest when thou hast eaten and art full, and when thy herds and thy flocks multiply, [Page]and thy silver, and thy gold is increased, and all that thou hast is inlarged▪ thine heart be lifted up, and thou forget the Lord thy God; and thou say in thine heart, My power, and the might of mine hand hath got me this wealth: but on the contrary, Remember that it is the Lord thy God, that hath given thee power to get wealth, and that it is only his blessing that makes rich. This is Gods own counsel set home with a very strict charge to all that have not a minde to perish, Deut. 28.10, to 20.

Many are the examples I might give you, of such as have been undone by their pride. While Saul was little in his own eyes, God made him head over the twelve Tribes of Israel, and gave him abundance; but when out of his greatness, be abused his place and gifts, God took them all away again. And so it had like to have fared with Hezekiah, when he but began to be puffed up with the wealth, and precious things that God had given him, 2 Kings 20.12, to 19. But most remarkable is the example of Nebuchadnezzar; who when he ascribed all to himself, saying, Is not this great Babel which I have built, with the might of my power, and for the glory of my majesty? was presently deprived of his Kingdom, and all that he had, and sent to graze with the beasts: but when he was humbled to the very ground, acknowledged the Author, and ascribed all to the God of heaven, he had his Kingdom, and all else restored unto him, Dan. 4. The way to obtein any benefit, is to acknowledge the Authour, and devote it in our hearts to the glory of that God, of whom we receive all: For by this means shall God both pleasure his servants, and honour himself. And indeed, that he may be honoured by our wisdom, riches, graces; is the only end, for which he gives us to be wise, rich, gracious. And who hath more interest in the grape, then he that planted the Vine? Who more right to the crop, then he that oweth the ground, and soweth the seed? Therefore, Let not the wise man glory in his wisdom, nor the strong man in his strength; nor the rich man in his riches, Jer. 9.23. For we have not only received our talents from God, but the improvement also is his meer bounty. Of him, and through him, and for him, are all things: to whom be glory, for ever, Amen. Rom. 11.35, 36.

And so much of the fourth means to grow rich.

CHAP. XXXII.

FIfthly, the next means, which God in his Word hath appointed to this end, is labour and industry in some lawful calling: for it is the beating of the brain, or the sweating of the brow, not the bare talk of the lips, or desire of the heart, that makes rich, according to the common Proverb, Wishers and woulders are seldom or never good housholders. The idle person, sayes Solomon, shall be clothed with rag [...]: and the sluggards poverty cometh[Page]upon him, as an armed man; but the hand of the diligent maketh rich, Prov. 10.4. & 12, 27. The Greeks have a saying. That plentifulness follows painfulness, and that all things are made servants to care, and industry. Caius Furius, by his painful dexterity, and unwearied labour, got more means out of one small field, then his neigbours out of many great ones: whereupon he was accused to the Magistrate, as if by witchcraft, he had conveyed the corn of other mens ground, into his own; but he came with all his goodly rustical instruments, with his strong and lusty daughter, and his well fed Oxen, and spake thus to the Iudges: See, my Lords, these be my witchcrafts and sorceries; but I cannot shew you my watchings and sweatings; which being done and spoken, he was presently absolved by the sentence of all. Whence the Apostle exhorts the Ephesians, to labour in their several callings, if they would have sufficient for themselves, and wherewith to help others. And this makes Solomon, in praising the vertuous woman for her bounty, note that she works willingly with her hands, and that her candle was not put out by night, Prov. 31.10, to 31. And Saint Luke the like of Dorcas, her pains and industry in making coats and garments, Acts 9.36, 39.

And what but Idleness makes so many beggers, and base persons? It is the most corrupting Fly, that can blow in any humane minde: We learn to do ill, by doing what is next it, nothing. Whence it is that vice so fructifies, in our Gentry and Servingmen: who have nothing to employ themselves in, for they only sit to eat and drink, lie down to sleep, and rise up to play; this is all their business, and this brings thousands of them to beggery or worse.

Be therefore painful, and industrious in thy calling: and God will undoubtedly prosper and replenish thee, with the good things of this life. This is another step.

CHAP. XXXIII.

SIxthly, if thou wouldest thrive and grow rich, then be frugal and thrifty in spending: For thrift (which is a due saving from sinful, and needless expences) and a wary husbanding of what we get, hath made as many rich men, as painful getting.

It is our Saviours rule, so to dispose of that plenty which God in his goodness hath bestowed upon us, that nothing be lost. John 6.12. And it is a rule, which all good men will be sure to observe: For

He who gets what he hath justly,

Payes what he owes duly,

Requites favours received thankfully,

Considers the case of the poor cordially,

Will not, yea dares not spend prodigally,

Let means come in never so plentifully.

[Page]And yet he of all men, is sure of a lasting competency, Prov. 28.27. Jam. 4.2, to 10.

Frugality, sayes Iustine, is the mother of vertues. But an expensive man (whatsoever his gettings be) by wasting, and overlashing of his estate is sure not to thrive. As it fared with that Captain in Tully; who was not a peny the richer, for that huge summe of money given him, because he had done with it, as a naked man would do with the Nuts that he gathers; carry them all away in his belly, for lack of pockets. And this the Poets insinuate, by their lusty Giant Briarius: who had nothing to shew, of all his comings in; because his fifty bellies did consume the gettings of his hundred hands. All the labour of that man of Monster, was for his mouth; and did slide through his throat.

Devorat os oris, quicquid lucratur os ossis.

To want and waste, differ but in time.

A poor man hath no riches, a prodigal shall have none. The Vessel that runneth out unduly, will be empty, when men come to draw out of it: so will the state be, if we let it leak like a crackt vessel: But what the difference is, betwixt a wise and prudent frugality, and a vain expence of Gods benefits, we may learn from, Gen. 42, &c. where notwithstanding the seven years of famine, Egypt had corn enough, when all other Countreys were without, and the people ready to famish: which needed not have been, if they had been more sparing in the seven plentiful years: for those years of plenty, were not confined to Egypt; other Countreys adjoyning, were no less fruitful, as the Learned aver. But that Prodigality hath brought many rich men to poverty, and poor men to beggery, I have sufficiently shewn in the 17th. Chapter. And so much of the means, whereby of poor a man may become rich: I come in the last place to shew you, how you may be happy, as well as rich, and cured of all your care, misery, and melancholy: which is the principal thing I desire to pleasure you withall. For millions there are that are mighty rich, and yet are the most miserable, melancholy, and discontented men alive.

Here ends the First Part, the second follows.

Postscript to the Pleased.

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ACcording to my skill, I have taught you to improve your estates: but as to profit your soules, would more please me and pleasure you; so I have to that end, taken the greater pains, in providing proper remedies (of the same alloy) for each soul seduced, or afflicted. If such as they concern, shall be pleased to make use of them; they may (with Gods blessing) not only have their vices lessenea, their knowledge increased, and their mindes cheared and comforted: but probably they shall find in them, the flower, cream, or quintessence, of what would otherwise cost them twenty years reading to extract.

If you meet not with those little pieces, that are printed in this small Character, at the Stationers ▪ At Iames Crumps a Book-binder in Little Bartholomews Well-yard, you may have them all; being in number two and twenty.

§

§

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An Infallible VVay to Farewell.

In our

BODIES,

NAMES,

ESTATES,

PRECIOUS SOULS,

POSTERITIES.

Together with, Mens great losse of Happinesse:

For not paying, The small quitrent of Thankfulness.

Whereunto is Added Remaines of The P. A. A Subject also of great concernment for such as would enjoy the Blessed Promises of this life, and of that to come.

By R. Younge of Roxwell in Essex.

To gratifie such as have long, and earnestly desired them, To prevent future mistakes in the Printing, and for other considerable Reasons: I shall Print some few of these Books; though at five times the rate of my other Pieces, whereof I Print ten thousand at once; Again, though they will be too great, for me to give as formerly; or for the poor woman to sell, as she can small ones: Yet that the Buyer may have enough for his money, I have (like those, that would distill Roses in the winter:) fairly crowded (as you see) a peck into a pint Pot. And that my own loss may be the less; my method shall be when I have Printed off my number of any one sheet, to keep the letters undistributed, untill such are served, as will venter upon each sheet single, and have patience to stay, untill it shall be grown up, to an intire Treatise.

LONDON, Printed by A.M. and are to be sold by Iames Crumpe in Little-Bart [...]. [...]

To the well-affected READER, that would be HAPPILY RICH.

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AS the Oratour grown old, wrote of old age to an old man; and of friendship, to his much indeared friend: so is this Discourse of Riches and Happinesse, writ to such, and such only; as would be Happy as well as Rich.

Not to all, nor to all that are Rich: as well knowing, that the way to please the best, is to displease the most: and that to frame or fashion my matter, to please either the Rich or all; were displease him, that is all in all.

Readers may be resembled to the Belgick Armies: that consisted of French, Dutch, Spanish, Italian, &c for so many hearers, so many humours ▪ And what one speaks of Learning in general, may be applyed to many wholsome truths in particular: the same dis [...]ourse, may make the indifferent good, the good better, and the bad worse.

Again, Some and not a few, are like the Gadarens, (Mark. 5.17.) who ere Christ entered their City, besought him to depart their Coasts. Nor is it amisse, to leave such as these to themselves: untill time and experience, or their own Rod hath made them wiser.

More especially, was it composed and published for their sakes, who know the worth and sweetnesse of these flowers; that prize these Pearles: as having still sound, when I have finished what I intended; their entertainment to be such as at first I expected. For these Posies may be resembled, to a Plume of Feathers, [...]r some soveraine Balsome, for which some will give much, others little or nothing. Whence according to my accustomed manner, I have out of divers fleeces, wove one piece of cloath: and brought home to them many famous Authours, though (like Mummers in a mask) I conceale their Names; as thinking it sufficient if I deliver profitable matter, after a profitable manner; and guessing it the greatest point of Learning and Oratoury; to distinguish aptly that which is confused, and to illustrate plainly, that which is obscure.

Nor do I at all, like those raw fruits of Poetry, Pamphlets, and [...]aybooks, (which take so with our youth and Gentry) that weaken the stomack of the soul, and fill it full of crudities, which will not be digested into any good blood, either of knowledge or vertue. And happy it were, if all proud and unsanctified wits, had but the wit to know, how Satan guls them with chaff instead of wheat, with copper instead of gold, with glasse in liew of Pearl. Which is the earnest desire of him, who would gladly b [...]

A furtherer of their Wealth and Happinesse, that have a mind to it, [...]

How to become Rich and Happy. The Second Part.

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CHAP. I.

THe Chirurgeons of Greece, (like our English Mountebanks) were wont to shew the operations of their Skill upon Scaffolds, in view of all passengers: thereby to assure men what they could do, as well us to get more practice and custom, if they were deserving. The Merchant thinks it a good course, first to try with a little, how vendible his commodity will be, and after he replenisheth the Market, according to the esteem it findes with the Inhabitants. Nor is he held wise, that will venter all his estate in one bottom. Such were my thoughts, in publishing the first part of this Tracte: intending (like Phidias touching his portrayture) that if it were liked, did abide the touch, passe the standard of the judicious Readers approbation: I would publish the residue, otherwise not: resolving whether allowed of, they should incourage me; or disliked, they should amend me. And now having found that acceptance, which in modesty I could not expect, I have sent abroad the second Part.

In the former Part of this Discourse, I have declared what it is, and what it is not to be Rich: and withall chalked out the way in six Particulars, how men that are poor, may become Rich, and rid of poverty. In this which follows, I shall declare how they may become Happy, and rid of discontent or Melancholy.

Now for the effecting of this, there needs no more be done, than to cure men of their covetousnesse: for if that be once done, all is done; otherwise nothing, or nothing to purpose. For let a covetous man become never so rich, he is never the happier; his care, misery, and melancholy still remaines: but let his covetousnesse cease, and then comes peace, and joy, and content, have he never so little: as I shall shew when I come unto it. Yea, let men but leave, or be willing to leave this one sinne, and they shall depart from this discourse, (like Naaman out of Iordan) as if they had been washt, and all their sinnes taken away, like the scales from Pauls eyes, Act. 9.18. For what hath brought Vsury, and Simony, and non-residency, and bribery, and perjury, and felony, and cruelty, and hypocrisie, and subtilty, and envy, and strife, and debate into the City, and Nation, and made every house an Inne, and every shopa Market of oathes, and lyes, and equivocations, and fraude, and indeed of what not? but the superfluous and excessive love of money? What is the cause of all the murmurings▪ mutinies, jarres, contentions, grudgings, repinings, fretting, chafing, weeping, vexing, complaining, and discontent in every Family? but the great controversie of mine and thine. Name but covetousnesse, and you have named the Mother of all sinnes that can be named, which makes [...] [Page] principal endeavour shall be, to prescribe some remedyes against this cursed sinne. O that I could with little David, cull out of the Scriptures, (that spiritual and celestial Brook) the stone or Pible, that would kill this Goliah: then would I stick it into his temples, with all my might. For I thirst to pleasure these unworthy men, with that which is more worth beyond compare, than all their wealth multiplyed as many times, as there are sands on the sea-shore. For let me tell you, you worshippers of the golden Calf: that the cure which Erasistratus did upon Antiochus, for which he had fourteen thousand three hundred and seventy five pounds; was nothing to this cure of covetousnesse, in him that is therewith infected, or thereto inslaved: as you will confesse if you but consider, what the difficulty of this cure is, of which I have largely spoken in Chapter 19, to Chapter 23. of the fore-going part.

CHAP. II.

Now there is no way to remove this let, or to rescue them from this Remora: except I can insure them, that they shall be gainers by the bargain, and receive by way of exchange, that which shall more than countervail what they part withall: which I doubt not, by the blessing of God to do, if they will but vouchsafe or be willing to hear, either reason or Divine Authority. And 1. I will prescribe or give them some rare Receits, acquaint them with some soveraign Remedies, against this desperate evil: and therein shew them, how they shall or may, of the most miserable men alive, become the most Blessed and Happy. And who knows whether God hath not put me upon this work, and will accordingly blesse the meanes that shall be used? though by a most unworthy and insufficient Instrument? Neither is the strength or weaknesse of meanes, either spur or bridle to Gods choice, who sometimes does greatest acts, by weakest Agents; and gives the greater successe, to the weaker meanes. However, an Emperick or Quacksalver, hath now and then, had the hap to cure a Patient, whom a learned Artist could not do. Wherefore be at leasure you lovers of money, to hearken to what I shall produce from the word, to your ears; and God shall speak to your hearts by his spirit, touching your temporal, civil, spiritual, and eternal state.

Now if you would relinquish this sinne, and so be everlastingly happy; If you prefer true content, and the peace of God which passeth all understanding; before your own misery and vexation: And rather desire to go to Heaven with Lazarus, than with Dives to those scorching flames; observe these few things in order.

In the first place, lay to heart the things formerly delivered; consider that a competency of earthly things with content, is the best estate in the world. Yea that a poor and mean condition, (in case God be pleased to give grace, and his blessing with that little he bestowes:) is far better and happier, than to swimme in great wealth and aboundance. Consider also, and set before you the hainousnesse of this sinne and the [...] pany [Page] covetousnesse: and how it is the cause of many heavy and grievous judgments here, as well as depriving men of everlasting happinesse, in Heaven; and plunging them, into eternal hellish torments hereafter. Yea apply every word that hath been spoken to thy self: and this will be a good meanes to make thee moderate thy greedy desire, mortifie thy carnal affections, and curb thine unruly, and insatiable appetite after gain. And without this all is to no purpose; Little would [...] have availed the Israelites, that the Manna lay about their tents, if they had not gone forth and gathered it, beaten it, baked, and eaten it; so let the meanes of salvation be never so plentifull; if we bring it not home, and make it ours by application and faith: we are never a whit the better for the same. Cloaths must be put on, meat eaten, a plaster applyed: or they will never warm, nourish, or heal.

CHAP. III.

Secondly, (though I inverte the order, in setting the cart before the horse) dote not so upon the world: for while our mindes are so scattered among these visible things, we forget how the state stand [...] within us. Besides, I have shewn you that as nothing so alienates a mans love, from his vertuous Consort, as his inordinate affection to a filthy strumpet: so nothing does so far separate, and diminish a mans love to God, and heavenly things, as our inordinate affection to the world and earthly things. The damps of the earth, do not more quench fire, than the love of the earth stiflles grace. Neither trees nor grasse grow above, where the golden Mines are below. If the love of money, be once entered into the heart: no fruites of goodnesse, can appear in the life. Yea there is an absolute contrariety between the love of God, and the love of money. The Covetous man is like that Pompous Prelate, who said he would not lose his part in Parris, for his part in Paradice. Or like Vlisses, who so dearly loved his Countrey, that he preferred his native soyl Ithaca, before immortality. Or the Child, that more esteemes of an Apple, than of his Fathers Inheritance. For thus stands the case with them. Man hath a precious Jewel to dispose of, viz. his soul, God and the world come to buy it, the world steps in first, and tempts him as once Saul his servants, saying, Hear now ye Benjamites, will the son of Ishay, will the son of Mary, give every one of you fields, and vineyards? will he make you all Captaines over thousands? and Captaines over hundreds? 1 Sam. 22.7. Yea if a man will needs have present possession, Satan will instantly give him bags of money; as he dealt with Gehazi, Achan, Iudas, Annanias and Saphira, Balaam, and in a thousand the like cases.

God comes and out-bids the world; for he offers grace, and peace, and glory: but withall he craves day for the greater part of it; and gives nothing in hand but his promise, his Word, and some small earnest of the bargain. Nay perhaps instead of bettering our condition, he makes it worse: for the incouragement that Christ gives is, Whosoever will be my Disciple, let him take up his cross daily and follow me, [...] [Page] what he injoyes unjustly; he must restore the same to the right owners, though it be to the impoverishing of his estate. As in case thou wouldst indeed, and to purpose become rich, happy and cheerfull; If thou lovest not gold, above thy salvation: restore to every man thy evil-gotten goods. For as humility is the repentance of pride, abstinence of surfeit, almes of covetousnesse, love of malice: so only restitution, is the repentance of injustice. This is the revenge that a Christian must take upon himself, if he meanes to be saved, 2 Cor. 7.11. For as the best charm for the tooth-ake, is to pull out the tooth: Or as they, who have meal in their stomachs undigested, or store of ill humours, are eased only by vometing them up: so if ever thou lookest to find ease in thy soul, and conscience, or to pacifie God; be sure to vomit up all thy extortions, by restitution. For as it fared with those Marriners touching Ionas, Ionah 1.15. they tremble, pray, unlade, strike sayles, fall to oares, but all in vain, the Vessel was sick, and had taken a surfeit, when she took in the fugitive Prophet; all the losse of their goods, cannot expiate the cause of this tempest; there is a morsell that lyes undigested in the stomach, throw out Ionas, and all is quiet.

There are a world of men, that bear the Name, and wear the livery, but have not the soules of Christians. Others must pay them, or they will use all kindes of extremity: but they (by their good wills) will not pay what is lent them, in their greatest need. But a debtor that can pay, and will not, makes himself uncapable of pardon. Indeed such men think to set all on Christs score, and to say Dimitte nobis debit [...] nostra: forgive us our debts is sufficient, though they leave out the other part of the petition. But God does not forgive spiritual debts where men have no care to pay temporal debts. For he that dies before restitution, dies in his sinne: and he that dies in his sinne, cannot be saved. Nor is there a more infallible character of a wicked man, in all the Book of God: The wicked borroweth, but payeth not again Psal. 37.21.

Where is no restitution, of things unjustly gotten, there sin shall never be forgiven: Non t [...]llitur peccatum, nisi restituatur oblatum: as St Augustin speaks, and all Orthodox Divines hold; in case the party have wherewithall. For if a man have it not, God will accept of the will for the deed. Yea in this, and all other cases: he doth the will of God, who does the best he can to do it. But in case a man do it not, so farre as he is able: well may he gull his own soul, but God will think it foul scorn to be so mockt. As consider, Repentance without restitution: is as if a thief should take away thy purse, ask thee pardon, say he is sorry for it; but keeps it still: In this case, wouldst thou not say he did but mock thee? The Law of God, under the penalty of his curse, requireth thee to restore, whatsoever by unjustice or oppression, thou hast taken from thy neighbour or master; with a fifth part (for amends) added to the principal, Levit. 6.5. Numb. 5.6, 7, 8. And we read that there is a flying roll, a winged curse for him, that gets riches by robbery and oppression: that shall not only pursue the theef, but even enter [Page]into his house, and consume it with the timber thereof, and the stones thereof, Zach. 5.3, 4.

Nor had Zacheus his repentance served his turn, (if ever he had this way been faulty,) or his bounty to the poor been accepted: if he had not withall, restored to every man his due, Luk. 19.3, 8. Micah 6.10, 11. Ier. [...]8.8.

So that, whatever blinded sensualists may think of it; there is wisdome and gain in restoring: for when all is done, how to be saved is the best p [...]o [...]: and better it is, to case our evil-gotten goods over-board, than make shipwrack of our souls.

Merchants when a tempest comes, think it wisdome to cast their goods, yea even their ballayne [...]ver board, to save themselves. And for certain thou art worse than j [...]e [...]zy, if thou dost not the like. For what shall [...]t profit a man [...] though he should win the whole world, if he gain Hell with it, and [...]ose both Heaven and his own soul? Mat. 16.26. What is it to flourish for a time, and perish for ever? and well does that man deserve to perish, that so loves the creature, as that he leaves the Creatour. The losse of saith is a dangerous shipwrack; if it be possible save your vessel, save your goods, save your bodies: but though you loose all else, save your faiths, save your souls.

True, your twenty in the hundred, will not believe this: but an hundred to twenty, he shall feel it, here or hereafter. As what gained Balaam, or Iudas, or Ahab, or Achan, or Ananias and Saphira? when by seeking unlawfull gain, they lost both what they got, and themselves too?

A man would think, that Achan paid dear enough for his goodly Babylonish garment, the two hundred shekels of silver, and his wedge of gold which he coveted, and took away: when He, his Sons, and Daughters, his Oxen, and Asses; his Sheep, and Tent; and all that he had, were stoned with stones, and burnt with fire: if that was all he suffered, Iosh. 7.18. to 26. But to be cast into Hell, to lye for ever in a bed of quenchless flames, is a far greater punishment. For the soul of all sufferings, are the sufferings of the soul; and in reason, if Dives be tormented in endless flames, for not giving his own goods to them that needed, Luk. 16.21, 23. Matth. 25.41, to 43. What shall become of him, that takes away other mens? If that servant in the Gospel, was bound to an everlasting prison, that only challenged his own debt; for that he had no pity on his fellow, as his Master had pity on him: whither shall they be cast, that unjustly vex their Neighbours, quarrel for that which is none of theirs, and lay title to another mans propriety? If he shall have judgment without mercy, that shews not mercy, Jam. 2.13. What shall become of extortion, and Rapine? Psal. 109.11. Oh the madnesse of men! that cannot be hired to hold their finger for one minute, in the weak flame of a farthing Candle; knowing it so intolerable: and yet for trifles, will plunge themselves body and soul, into those endlesse and everlasting flames of hell fire.

True, He that maketh gain, blesseth himself, as the Psalmist speaks, Psal. 10.3. Yea, if he can, (I mean the cunning Machevill [...]n, whom [Page] the Devil and covetousnesse hath blinded) any way advantage himself, by anothers ruine; and do it politickly: how will he hug himself, and applaud his own wisdome! Hab. 1.13. to the end. But by his leave, he mistakes the greatest folly, for the greatest wisdome. For while he cozens other men of their estates; Sin and Satan cozens him of his soul, See Iob. 20.15. 1 Tim. 6.8, 10. And wofull gain it is, that comes with the souls losse. And how can we think those men to have reasonable souls, that esteem money above themselves▪ That prefer a little bas [...] pelf; before God, and their own salvation?

Nor are there any such fools, as these crafty knaves: For as Austin speaks; If the Holy Ghost term that rich Churl in the Gospel a fool, that only laid up his own Goods, Luk. 12.18, 20. find out a name for him that takes away other mens.

And this know, that if thou dost not (willingly, or at least with an unwilling willingnesse) do it thy self, yet it shall be plucked from thee with a vengeance. As what saith the Holy Ghost? Job. 20. Though wickednesse be sweet in his mouth, though he hide it under his tongue, yet his meat in his bowels, is turned; it is the gall o [...] Aspes within him; he shall vomit them up again: God shall cast them out of his belly. He shall suck the poyson of Aspes, and the Vipers tongue shall slay him: because he hath oppressed, and forsaken the poor, because he hath violently taken away an house, which he builded not. Surely he shall feel no quietness in his belly. When he is about to fill his belly, God shall cast the fury of his wrath upon him, and shall rain it upon him, while he is eating. He shall flee from the Iron weapon, and the bow of steel shall strike him through. And the like from vers. 5. to the end of the Chapter. And so Ieremy 17. He that getteth riches, and not by right: shall leave them in the midst of his daies, and at his end shall be a fool, vers. II.

Wherefore in any case, omit not to restore what thou hast unjustly gotten: And that without disputing the point, or making thy lust of counsel: (as they that desire with heed, and more surely to see, do shut the one eye.) Do like Abraham, who when he was bid to offer his Sonne; rose up betime, and left his wife at home, never making Sarah privy to it; lest she should stop him, Gen. 22.6. So do it if it be possible, before thy flesh hears of it; like Abigal, who if she had consulted with Naball, whether she should have supplied David with victuals or no▪ the Miser would never have consented: so she had perished, with her whole family, 1 Sam. 25. Paul consulted not with flesh and blood, when he went to preach among the Heathen, Gal. 1.16. the case was clear enough, having a strict command from God. So in this case, there needs no deliberation, but answer the Devil, as that Martyr answered his Persecutors, when they offered him both torments and rewards: (rewardes if he would deny Christ, torments if he would not,) but withall time of deliberation: whose answer was, In re tam iusta, nulla consultatio▪ The case is so clear, that I need not study about it.

Here I might [...] stances [Page] that restoring and giving rather than sinning, is the way to grow rich; I mean in pecuniary riches, see Prov. 11.24. & 28.27. Mark. 10.29, 30. Mat. 6.33. 2 Cor. 9.6, 9, 10, 11. 2 Chron. 25.9. & 27.6. Deut. 7.13. to 16. & 28.1. to 14. 2 King. 6.25. to Chap. 7. vers. 17. Psal. 34.9, 10. & 37.26, 28, & 112.3. & 37.3, 4, 5. Luke 18.29, 30. Mark. 4.24. Hag. 1.2 Chapters, Mal. 3.10, 11, 12. But if this weary not the Muckmonger, it's well.

Now this being the case, namely that what God gives, is chiefly hereafter, little at present; yea that we may look to be loosers by him at present; whereas Satan and the world out-bid Christ, in respect of outward condition, and present pay: thus it fals out, or this is the issue. The worldling cryes, a bird in the hand is best, hugges his money that he hath: God he thinks is not so good a customer, or he dares not trust him. Yet will this man, rather accept a reversion of some great Office or Estate, though expectant, on the tedious transition of seven years, or on the expiration of anothers life, (which may prove to be sixty years or more,) than at present a summe of farre lesse value. But what a strange folly is this? rather to take the idle vanities of this world in hand, than faithfully to wait upon Gods promise, for an eternal Kingdom of glory in Heaven!

CHAP. IV.

Thirdly, The rarest of all remedies is Regeneration. As what saith holy David? Turn my heart unto thy Law, and not to covetousnesse, Psalm. 119.36. As if a man could not be covetous that sets his heart upon heavenly things; nor have any leasure to think upon good, so long as he is covetous. Let them seek after the earth sayes one, that have no right to Heaven: let them desire the present, who believe not the future.

As Regeneration is the best physick, to purge away melancholy: so likewise of covetousnesse. As may be seen in Zacheus, who before he met with Christ, knew nothing but to scrape; but so soon as Christ had changed his heart, all his mind was set upon giving and restoring, Luk. 19.8. He was as liberal in almes and restitution, when he was become a Convert: as possibly he was unjust and unmercifull, when he was an usurer.

And the like of all other sinnes. Paul was not a more hot and fiery enemy to Christ, when he was a Pharisee: than he was a shining burning, and zealous Preacher when he was an Apostle. When any man is born anew, (and better never be born, than not to be born again.) there will be new vertues, arise in the room of old vices. Heretofore, thy soul hath been an Idolatrous Temple: if the Ark of God, that is his Holy Spirit, once enter into it, Dagon, that is the works of darknesse, will down, and soon moulder away: For both cannot stand together, 1 Sam. 5.3. especially covetousnesse will be chasheired. Yea God hath set Religion and covetousnesse, at such variance: that they cannot possibly reign, in one person. No man can serve God and Mam [...][Page]not in him, 1 Joh. 2.15. Wherefore, as we desire to have peace in the end: let piety be our race. 'Twas Marcus Aurelius, his dying counsel to his Sonne Commodus: that if he would live quietly, he should live justly: if he would dye peaceably, he should live uprightly.

Now if covetousnesse be once cashiered by Regeneration: have a man much or little, he will not be overmuch troubled at it.

The godly man hath sufficient, though he have no wealth: even as man in innocency was warm, and comely, though without cloathing. A small thing unto the just man, is better than great riches to the wicked and mighty, Psal. 37.16. The reason is, the one hath his sight to see clearly his happinesse, in having what is best for him, and is content to be poor in outward things, because his wealth and purchase, is all inward. The other by a just judgment of God, is so blind, that he cannot see when he is well; but thirsts so after other mens goods, that he takes no pleasure in his own. His heart is glewed to the world, or rather to his wealth: and an object too near the eye, cannot be seen: yea be it but the breadth of a penny, it will hide from the sight, the whole half heaven at once. Covetousnesse is like the Albugo, or white spot in the eye: that dimmes their understandings, and makes fools even of Achitophels, leaving them never an eye to see withall, according to that of Moses, A gift blindeth the eyes, Exod. 23.8. And this for certain, could the covetous chu [...]l but see, what peace, and rest, and joy through contentation the godly man hath, at the same time when he can say with Peter, Silver and gold have I none: he would be also a suter to godlinesse, that he might have the dowry of contentation. He would soon see, that it is much better to be poor than evil, that it is quieter sleeping with a good conscience, than in a whole skin: and that there is no comparison, between want with piety, and wealth with dishonesty.

As what canst thou say against it? thou hast abundance of all things, yet thou findest small peace, joy, or content in the world. Get but godlinesse, and thou shalt have true content of mind, great peace of conscience, together with joy in the Holy Ghost, and Gods blessing upon all thou hast, or takest in hand: be thy condition in the world never so mean.

Thou hast hetherto like Satan, compassed the whole earth; never thought of compassing Heaven: thou art as poor in grace and parts, as rich in revenues. Thy desires about this world, have been insatiable; but for heavenly things, a small scantling hath been thought enough. I believe that Christ dyed for me, I am sorry for my sinnes, I hope to be saved: this is sufficient, though thou dost all thy devotions more out of custom, than of conscience: as Simonides reports of Theodoricus. But wilt thou prove thy self wise? wilt thou do thy self good indeed! the only way is to become godly. For godlinesse is great gain, if a man be content with that he hath, 1 Tim. 6.6. And this I may be bold to affirm, that if thou canst not say as Paul saith, I have learned to be content, godlinesse is not as yet come unto thine house. For the compa [...]ion [Page] of godlinesse, is contentation: which when she comes will bring you all things. Therefore as Christ saith, If the Sonne make you free: you shall be free indeed, John 8.36. So I say, if godlinesse make you rich: you shall be rich indeed. Otherwise, have you never so much, it will no more satisfie your desire, or quench your lust: than fewel does the flame. Yea as oyl kindleth the fire, which it seems to quench: so riches come as though they would make a man contented, but they make him more covetous.

CHAP. V.

As see how insatiable mens desires are, of these transitory things by some examples. Give Alexander Kingdom after Kingdom, he will not rest till he have all. Yea giving credit to that opinion of Democritus, to wit, that there were worlds infinite, and innumerable: he even wept to think, that he was Emperour but of one only. And Croespis, the richest Prince that ever the world could boast of; thought he had not enough. Nemo miser, nisi comparatus. And [...]icinius being replenished, with almost infinite summes of gold and silver, was so far from being satisfied, that he even sighed for, and bewailed his poverty. Marcus Crassus a private Romane, worth eight hundred fifty and two thousands pounds; yet never thought himself rich enough; but was still as greedy, and griping as ever. Ahab hath a whole Kingdom, yet because he cannot have poor Nahotb's vineyard, he goes into his house heavy and in displeasure, lyes turning upon his bed, and cannot so much as eat his meat: all he hath will do him no good, 1 Kings 21.3, 4.

And the like might [...]e shewn of all other outward comforts: For suppose a man should have all he could wish, or desire, (as it is feigned of Apollonius, that he never asked any things of the gods in all his life, but it was granted him:) health, wealth, honours, pleasures, and the like: yet when he had enjoyed them but one whole day, he would not be contented, something he would still want, one thing or other would displease him; untill God comes; and then he saith with holy David, My cup is full, the lynes are fallen unto me in pleasant places, I have a goodly heritage, Psalm. 16.6. & 23.5. As the worldling is not satisfied with sinne, so he is satisfied with nothing. Riches come, and yet the man is not pleased; Honours come, as an addition to wealth, and yet the man is not pleased: as it fared with Haman, who having reckoned up all the glory, promotions, riches, banquets, graces and favours of the King and Queen, respect of the Nobles, &c. yet he concludes that all is nothing, so long as Mordechai sits in the Kings gate. He had the homage of all knees but one, and was ready to burst for lack of that; he is miserably vexed, that all other men, did not think him so good, and great as he thinks himself.

Again, Pleasures come, and yet the man is not pleased: The lusts of the flesh are fulfilled by him, and yet he is not pleased: Liberty, outward peace, and the like, they all come, and yet the man is not pleased: untill Christ comes, as he did to Zacheus: and then he hath [Page] more than enough, or then he desires, and therefore imparts, a great part of what he hath, unto others that have lesse.

CHAP. VI.

But to apply this to the present occasion. I would fain know, whether this be not thy case, that art an unmercifull rich man? Hast thou not all outward comforts, presenting themselves and their service to thee in great aboundance? Yet they are to thee, and in thy account but miserable comforters. For though thy house be full, and thy shop full, and thy coffers full, and thy purse full, and thy pastures full, yet thy heart is still lanke and empty, through an excessive desire of more: as if thy heart were without a bottom. Whereas, if thou wouldst but admit Christ into thy heart, (who now stands at the door and knocks, Revel. 3.20.) thou wouldst then need no more, who now needest every thing: (even what thou hast in possession.) For he alone that fills Heaven and earth, can fill the soul. Nothing but the Trinity of Persons in that one Deity; can fill the triangular concave of mans heart. Shew us the Father (saith Philip) and it sufficeth, John 14.8. Nay shew us but thy truth, (whereby Satan and our deceitfull hearts may not so deceive us,) and it sufficeth, Dan. 9.13. When godlinesse comes, content follows it. What saies Christ? Blessed are they that hunger and thirst after righteousness; for they shall be satisfied. Not they that hunger and thirst after riches, nor they that hunger and thirst after honour, nor they that hunger and thirst after pleasure, but they that hunger and thirst after righteousness: They shall be satisfied, and satisfied to the full, Mat. 5.6, &c. Thus is fared with St Paul, who was able to say after his conversion, that which he nor any else could ever say before conversion, I have learnt in whatsoever state I am, therewith to be content. First he learnt godlinesse, then godlinesse taught him contentation; and is there any satisfaction like content? When Christ brought salvation to Zacheus, his minde was strangely altered: before he was all for getting, now he is all for giving. This was not the first day that he seemed rich to others, but this was the first day he seemed rich to himself. Riches bring contention, Godlinesse brings contentation. Gain hath often hurt the getters, piety and Godlinesse is profitable to all men, and for all things: 1 Tim. 4.8. Godlinesse is the most profitable thing in the world, because it maketh all things else profitable; And it is for want of Piety and Godlinesse, that the covetous mans riches no whit profit him. Godlinesse setteth such a glass before the eyes of them, that possesse the same: that it will make a shilling seem as great as a pound, a Cottage thought as sumptuons as a Palace, a Plow seem as goodly as a Scepter; so that he which hath but twenty pounds, shall be as merry as he who hath an hundred, and he who hath an hundred, shall be as jocond, as he who hath a thousand, and he who hath a thousand, shall be as well contented, and think himself as rich, as he who hath a million. Even as Daniel did thrive with water and pulse, as well as the rest did with their wine and iunkets. Godliness is called by the Apostle great gain, 1 Tim. [Page] 6.6. And well it may; for it gains God, and with him his blessing upon all things else. He saith also, That bodily exercise profiteth little, but godliness is profitable for all things, 1 Tim. 4.8. But shall I shew you in some Particulars, how gainfull and profitable it is? and how it brings the blessing of God upon all, or rather all Gods blessings upon him that is godly?

CHAP. VII.

The particular Benefits and Priviledges of Grace and Godlinesse, above all worldly commodities, are innumerable; I'le name only Nine, that you may the better remember them. There is nothing wherein men usually rejoyce, but the godly more than find it in Christ.

First, Does any man desire or glory in Knowledge? In him are hid all the treasures of wisdome and knowledge, Col. 2.3. I desire to know nothing among you, but Iesus Christ, and him crucifie [...], 1 Cor. 2.2. This is eternal life, to know thee the only God, and whom thou hast sent, Iesus Christ, John 17.3.

Secondly, Does any man desire, or glory in Honour and Nobility? Believers are more Noble than any other men, Act. 17.11. The righteous is more worthy than his neighbour, Prov. 12.26. & 28.6. The best Nobility, is the Nobility of Faith, and the best genealogie, the genealogie of good works. The only true greatnesse, is to be great in the sight of the Lord, as Iohn Baptist was, Luk. 1.15. Whence it is, that David thought it not so happy for him, to be a King in his own house, as a door-keeper in Gods house. That Solomon preferred the title of Ecclesiastes, before the title of the King of Ierusalem. That Theodosius the Emperour, preferred the title of Membrum Ecclesiae: before that of Caput Imperii: professing that he had rather be a Saint and no King, than a King and no Saint. And that godly Constantine rejoyced more, in being the Servant of Christ: than in being Emperour of the whole world.

And indeed, Gods servants, are the only worthies of the world: for Christ hath made them spiritual Kings, Rev. 1.6. So happy are they, as to have this high honour and dignity given them. Yea so soon as regenerate, we are made Sons to a King, 2 Cor. 6.18. Brothers to a King, Heb. 2.11. Heires to a King, Rom. 8 17. Even to the King of glory, Joh. 17.22. Rom. 8.18. 2 Cor. 4.17. Nor are we his Sons only, but he accounts us his precious Iewels, Mala. 3.17. And reputes us his intimate Friends, Joh. 15.14, 15. Our Friend Lazarus, saith Christ, Joh. 11.11. O what an high and happy condition is this, for mortal men to aspire unto; that the God of Heaven should not be ashamed to own them for friends, that before were his cursed, and mortal enemies!

By nature we are like Nebuchadnezer, no better than beasts grazing in the forrest: but when grace once comes, we are like him restored to his reason, and high dignities, Dan. 4.29. to the end. Or like Manasses, brought out of a loathsome Prison, to be King of Ierusalem, 2 Chron. 33.11, 12, 13.

Thirdly▪ Does any man glory in riches? Christ is an unexhoustable [Page] treasure, never failing, and of his fulness have all we received, Joh. 1.16. Nor are these transitory riches, (though these we have also when God sees them good for us: For riches and treasures shall be in the house of the righteous, Psal. 112.3.) but we have heavenly, and spiritual riches, that true Treasure, that is infinitely better than silver or gold, and more precious than Rubies, Pearles, or any the most precious stones. Yea it surpasseth all pleasure and prosperity, strength, honour or felicity. It is more sweet than the Honey and the Honey-comb; yea all the things thou canst else desire, are not to be compared to it. Length of daies is in her right hand, and in her left riches and honour: Her waies are waies of pleasantnesse, and all her paths are peace. She is a tree of life, to them that lay hold upon her: and happy is every one, that retaineth her, as Iob, David, and Solomon will insure you, Iob. 28.13. to 20. Psal. 19.10. & 119.103. Prov. 3.14. to 19. & 8.10, 11. Eccles. 9.16. Yea lastly, Heaven it self, is made sure to every gracious soul for her Patrimony, Mat. 5.3. to 12. Now consider before we go any further, how poor a clod of earth a Mannour is, how poor an inch a Shire, how poor a span a Kingdom, how poor a pace, or Acre the whole earth; And yet how many have sold their bodies, and souls, and consciences, and Heaven, and eternity, for a few grains of this dust.

Only with Believers, it is otherwise, they consider that commodities, are but as they are commonly valued: And because transitory things in the next life, bare no value at all; and because there is not [...]ing firm under the firmament: They hold it very good coveting, what they may have, and cannot leave behind them. And though others most love, what they must leave, and think that money will buy any thing, like foolish Magus, Act 8.18. Or the Devil, who presumed that this bait, would even catch the Son of God: Yet the wise and religious, can see no reason, why it should be so doted upon as it is. But

Fourthly, Does any one desire or glory in Liberty? Christ hath delivered us out of the hands of all our adversaries and enemies, Luk. 1.71, 74. As namely, from the Law, Gal. 5.18. Rom. 6.44. From sinne, 1 Joh. 2.1, 2. From death, Joh. 8.51. & 5.24. And from the Devil, with all the powers of darknesse, Heb. 2.14. Rom. 8.35. to the end. Or

Fifthly, Is it safety from fear and danger, that a man wishes for or desires? Let him become one of those little ones that believe in Christ; then may he trust to a guard of Angels, Mat. 18.10. and be assured of Gods protection; without which a worm, or fly, may kill a man, with it no Potentate on earth can do it. As for Instance, When Valens the persecuting Emperour, should have subscribed an order for St Bazils banishment: such a suddain trembling took his right hand, that he could write never a good letter, whereupon he tore the order for anger, and there was an end of the businesse. Laremouth Chaplain to the Lady Anne of Cleave, a Scotchman, being in Prison in Queen-Marie [...] daies, it was said, as he thought, once, twice, thrice, Arise and go thy waies: whereupon▪ he arising from prayer▪ a piece of the [Page] prison wall fell down, and he escaped beyond the Seas.

CHAP. VIII.

Sixthly, Wouldest thou have God to prosper all that thou hast, or doest: then get grace to serve him, so shalt thou be blessed, in all places, and delivered from all temporal evils, as it is Deut. 28. Nor can it be other in reason. For, if when the Ark of the Covenant, (which was a sign of Gods presence) was in the house of Obed Edom, then the Lord blessed him, and all his house: how much more shall that man be blessed? in whose heart even God himself, by his Spirit dwels; and by his grace, which is a more sure, and infallible sign of his presence then was the Ark. So that if thou beest wise, thou wilt more esteem of grace, and Gods blessing accompanying it; than thou wouldest of Iasons Golden Fleece: or the great Chams Tree-full of Pearles, hanging by clusters.

Seventhly, Wouldest thou with all these, have all peace and joy? than get Grace and Holinesse. For as the Vnicornes horn dipped in the fountain, makes the waters which before were corrupt and noysome, clear and wholesome upon the suddain: so whatsoever estate grace and godlinesse comes unto, it saith like the Apostles, Peace be to this house, peace and happinesse be to this heart, to this man, &c. That Regeneration is the only best Physick for melancholy, I can sufficiently evidence, out of fifty years experience. I most gladly acknowledge, that when I was in my natural condition, without the pardon of sin, and some assurance of Gods favour: I seldome wakened in a morning, but my heart was as heavy as lead; as fearing an hell, after that purgatory: which since my heart was changed, I have not, I blesse God, been acquainted with. An old Disciple of Christ, being asked the cause why he was ever such a merry man, answered: when I was a young man, I studied how to live well; and when I became an old man, I studied how to dye well; and so desiring to seek God in this his Kingdom of grace, and hoping to see him in his Kingdom of glory, one day to me was better, than a thousand unto those, who weary themselves in the waies of wickednesse, and destruction.

Now if grace and Gods favour, brings such peace and joy: what fools are sinners? to deprive themselves of it. What mad men are Misers? As how do their hearts droop with their mammon? How do they weary and turmoyl themselves, vex their spirits, torment their consciences, making themselves a very map of misery, and a sinke of calamity? Whereas it is nothing so with the servants of Christ.

Perhaps at their first conversion, they are much troubled in mind, (though it fares not so with all) and conscience; for their long and grievous offending, so good a God; but that sorrow is soon turned into joy, and abundantly recompenced. When the Angel had troubled the waters, in the Fool of Bethesda: then stept in those that were diseased, and infirm; and were healed. It is Christs manner, to trouble our souls first, and then to come with healing in his wings. Yea the very teares of repentance are sweet: whereas the covetous mans heart, even in [Page]laughing is sorrowfull, and the end of that mirth is heaviness, Prov. 14.13.

An evil life, sales Seneca, causeth an unquiet mind: for as the least moat in the eye, hinders the ease and sight of it; or as the least gravell in the shooe, hinders the traveller in his comfortable going; or as the least bone in the throat, hinders our eating, and threatens to choake us: So the least sinne in the soul unrepented of, hinders the peace, and joy, and hope thereof. But least (which is not likely) I should glut you with joy, observe with me

In the eighth place, That there is nothing can be wanting to a man, but grace and Gods favour will more than supply it. When reverend Calvin was upbraided by the Papists, with the want of Children in marriage, he could answer; That is nothing, for God hath instead of such children, given me many thousand children, of far more excellent kind, and of nobler breed through the whole world. And surely a man shall see, the Noblest works and Foundations, have proceeded from childlesse men: which have sought to expresse the Images of their minds, where those of their bodies have failed.

CHAP. IX.

Ninthly, Godlinesse hath the Promises not only of this life, but also of that which is to come. The quintessence whereof consists in these two things; freedom from all pain, fruition of all pleasure, which is the purchase of Christ for his followers. For when he sits upon his Throne, he shall say unto them, and only to them: Come ye blessed of my Father, inherit the Kingdom prepared for you, from before the foundation of the world: where are such joyes, as eye hath not seen, nor ear heard, &c. And are there any pleasures, like those at the right hand of God for evermore? Whereas to those, that have not had the grace, nor the wit to serve him; he shall say, Depart from me, ye cursed, into everlasting fire, prepared for the Devil and his Angels. And is there any pain, like the separation from Christ, into everlasting and ever-flaming fire? Mat. 25.41. Think of this, you that prefer the service of sinne and Satan, before that of our Saviours. Heaven you will confesse to be best of all; yet for Heaven you will use labour least of all. For I may boldly affirm it, your covetous man, takes more paines to goe to hell; than do the godly to get to Heaven: he riseth early, and resteth late, and eates the course bread of sorrow; and after a great deal of tedious and odious misery, goes to the Devil for his labour. But look to it, this will one day cost men dear: For it will be the very hell of hell, when they shall call to mind, that they have loved their sinnes, more than their Saviour, or their own souls. When they shall remember, what love and mercy, hath been almost enforced upon them; and yet they would by all meanes, and that of free choice perish.

Now I might go on to other Particulars, yea I might almost be infinite in these things: but having said enough, to be thought too much: I will mention no more, only let me a little apply it. Wee see that the shadow, does not more inseparably follow the body: than all blessings follow grace. Bodily exercise profiteth little, but godlinesse [Page]it profitable unto all things, 1 Tim. 4.8. as having the Promises of the life present, and of that which is to come. Men talk much of the Philosophers stone, that it turneth copper into gold: of Cornucopia, that it had all things necessary for food in it: of the Herb Panace, that it is instead of all purges, and cureth all diseases: of the Herb Nepenthes, that it procureth all delights: of Vulcans Armour, that it was of proof against all thrusts and blows. Yea, Pliny speaks of no lesse, than three hundred and sixty benefits, that may be made of the Palme tree, if we will believe him. But whether these things be so or not, it much matters not: this I am sure of, that what they did vainly attribute to these rarities, for bodily and transitory good; we may with full measure, and without any hyperbole, justly ascribe to grace and Gods favour, for spiritual. So that Religion, Piety, and Holinesse, are Mistresses worthy your service. Yea, all other Ar [...]es in the world, are but drudges to these. Fools may contemn them, who cannot judge of true intellectual beauty: but if they had our eyes, they culd not but be ravished with admiration of the same. And men truly wise, have learned to contemn their contempt, and to pity their injurious ignorance.

All which being so apparant, and undeniable: mens wisest and surest way were, as one would think, to become the Servants of God, and be as industrious after grace, as they have been after gold. For in common reason, who would eat huskes with the Prodigal, when if he will but return home, he shall be honourably entertained, by his heavenly Father? have so good cheer and banqueting, hear so great melody, joy and triumph? Generally, men are very eager and industrious to get worldly wealth; yea, no pains is thought too much for it: but where shall we finde men thus eager after spiritual wealth, which alone can make them happy?

CHAP. X.

Objection: But will some say, How shall we obtain this happy condition? It is not so easie a matter to become gracious, and to gain the favour of God, as you seem to make it.

I Answer Yes, this may easily be helped, if thou hast a mind to it. For as when a man would have those things to be on his right hand, which are now on his left: it is but turning himself, and the work is done: so do but turn your affections from earthly things, to things celestial and heavenly; the case will be so altered, that you will think your self, as a blind man restored to sight, a mad man to his senses, a prisoner set at liberty, a begger advanced to a vast estate, and as one vexed with an evil spirit, or troubled with a tormenting conscience, to such a blessed peace, as the world can neither give nor take away, John 14.27. As thus:

Would you quiet your clamorous conscience, that will not be friends with you, unlesse you be friends with God? The ayer is not so cleer, when the clowde is dissolved by rain, as the mind is, when the clowdes of our iniquities are dissolved by the rain, or tears of true repentance. These waters, are the red sea, wherein the whole Arm [Page] of our sinnes is drowned. As O the calm spirit of a godly man! his very dreams are divine.

When Ptolomy King of Aegypt, had posed the Seaventy Interpreters in order, and asked the nineteenth man, what would make one sleep quietly in the night: he told him the best way was, to have divine and celestial Meditations, and to use honest actions and recreations in the day time. The godly man enjoyes Heaven upon earth, peace of conscience, and joy in the Holy Ghost, 1 Thes. 1.6. Nor is joy lesse, when it is least expressed, (as it fares with grief) but as the windowes of the Temple were narrow without, but broad within; so is the joy of our hearts, greater than it does outwardly appear to the world.

Again, It is as false a slander as common, that when once a man imbraceth Religion, farewell all joy and delight. For virtue hath neither so crabbed a face, nor so stern a look, as men make her. Pleasure is not gone, when sinne is gone. It is not Isaac that is sacrificed, that is our laughter and mirth; but the Ramme, that is the bruitishnesse of it. The soul of joy, lies in the souls joy. What saies holy David? Be glad ye righteous, and rejoyce in the Lord; and be joyfull all ye that are upright in heart, Psal. 32.11. It was not the Eunuchs riches, nor honours, but his faith, which set him on his way rejoycing, Act. 8.39. In this rejoyce not, (saith our Saviour,) that the spirits are subdued unto you: but rather rejoyce, that your names are written in Heaven, Luke 10.20. Yea, there is even joy in grief, where the sorrow is for sinne.

Besides, how can men partake of that fountain of joy, and rejoyce not? He is no good Christian, that is not taken with the glory he shall have, and rejoyce that his name is written in the Book of life. The worldly man hath joy in prosperity, the Child of God in adversity. The believing Hebrews suffered with joy, the spoyling of their goods, knowing that they had in Heaven, a better and more enduring substance, Heb. 10.34. Yea, let the worst that can come, they are still merry and joyfull: as hath been observed in sundry of the Martyrs, who clapt their hands for joy, even in the midst of the flames. And reason good, when all things shall work to their good, that are good: and when the very draught, and abridgment of Heaven, is in every sanctified heart upon earth.

Then live religiously, and thou shalt both live and die comfortably: For live in grace, and die in peace, is a rule that never fails. Only this hinders our joy, our love to spiritual things is too defective; of worldly things too excessive. Earthly goods are earnestly and eagerly sought after; Heavenly not once thought upon. Much travell taken for the body, little or no care used for the soul. It would be otherwise, if with Paul at his conversion, they had those scales taken away from their eyes, by some godly Ananias, some faithfull Minister of the Gospel: which during their natural condition, covers their eyes from seeing things spiritual. It is a sad thing to see, what fools men are, that walk according to the flesh; and how they are gulled by the God of this world, and [Page] their own deceitfull hearts. The covetous man is like a mad man, that loves and is unmeasurably delighted, with the sight and gingling of those chains, wherewith he is fettered and tormented. He hugs them, (I mean his money) and adores them; and even makes them his god, that occasion him all his grief. But had he once tasted how good, and bountifull the Lord is, to those that set their delight on him, 1 Pet. 2.3. If he did grow in grace, and in the knowledge of our Lord and Saviour Iesus Christ, 2 Pet. 3.18. If the Lord, would once incline his heart, unto his testimonies, and not to covetousnesse, Psal. 119.36. he should soon know and find, that things themselves are in the invisible world; in the world visible, but their shaddows only. That wicked men injoy whatsoever they have, viz. wealth, honour, wisdome, pleasure, &c. but as it were in a dream. They dream they are rich, wise, happy, and the like; as a begger may dream he is a King: Or one that is ready to starve, that he is richly furnished with all manner of meats and drinkes: but when once he is awake, he findes himself grossely mistaken. All worldly happinesse, hath its being only by opinion: whence St Luke calls all Agrippa's pomp, but a fancy, Act. 25.23. a meer conceit or supposition. The sweetnesse of sinne, is but as the sweetnesse of poyson: sweet only in the mouth, in the belly bitter and deadly. Stolen bread is sweet; sweet in the obtaining, bitter in the account and reckoning. Yea, this last dish, will spoyl all the feast; and make it but like a drop of pleasure, before a river of sorrow and displeasure: Whereas whatsoever the godly feel, is but as a drop of misery, before a river of mercy and glory.

CHAP. XI.

The way of Wisdome and Holinnsse, is the way of Pleasure, Prov. 3.17. As O that all covetous, miserly muckworms did but know, what pleasure is in the peace of conscience, which passeth all understanding, and the joy of the Holy Ghost; what a sollace it is, to be the Sonne of God, an Inhabitant of Heaven; to live by faith, amp;c. Then would they think it more worth, than all the worlds wealth, honour and pleasure, multiplyed as many times as there be stars in the firmament: that any thing, that every thing, were too small a price for it. Then would they change these broken, wormeaten, and poysonfull pleasures of sinne, for the pleasures of Gods House, of Gods Spirit, and those other pleasures at Gods right hand for evermore, Psal. 16.11.

God made the world of [...]aught, because men should set it at naught: as did the Apostle, (the better to prevail with others) who after he had been wrapt up into the third Heaven, reckoned of all earthly things, riches, honours, pleasures; but as drosse and dung, in comparison of the knowledge of Iesus Christ, and him crucified. And what saith holy David, a man of a most brave and divine Spirit? I have had as great delight, in the way of thy testimonies, as in all riches. They are more to be desired than gold, yea, than fine gold; sweeter also than the honey and the honey-comb, Psal. 19.10. And again, How sweet are thy words unto my mouth? Psal. 119.103. This likewise was Io [...]s judgment, who [Page] affirmeth, That wisdome cannot be valued with the gold of Ophire, the precious Onyx, or the Saphire. That the gold, and the chrystal, cannot equal it; and that the exchange thereof, shall not be for jewels of fine gold. That no mention shall be made of corral, and pearles: for the price of wisdome is above Rubies, that the Topaas of Aethiopia, shall not equal it, neither shall it be valued with pure gold, Job 28.12. to 20.

Neither was this the case only of Paul, and David, and Iob, and such like Champions in grace, but every Believer findes the same in some measure. They can truly say unto God with the Prophet Ieremy, Thy Word was unto me the joy and rejoycing of my heart, Jer. 15.16. They meet with Christ himself in his Word and Ordinances, where is also the water of Regeneration, the wine both of consolation and compunction; the bread of life, the oyl of gladnesse, the honey-comb of grace, the milke of the Gospel, &c.

But how unlike to these, are natural men? Natural fools indeed: who esteem not at all of Heavenly treasures, spiritual enjoyments, or riches of the mind. There is a mighty difference between Davids or Pauls spirit, and the spirit of these Salvage Swine, whose only delight is, to root in the earth: Who are only pleased and taken with the musick of their money; in that they are altogether unacquainted, with soul-comforts, and heavenly enjoyments. As acorns were thought very good, untill wheat was found out: and bread, before Manna came. But had they tryed both estates, as Believers have done, they would find that content (the poor mans riches,) were far sweeter than desire, (the rich mans poverty:) and that the ones wisdome, and spiritual treasure, will bring them to those joyes, that neither eye hath seen, nor ear heard, neither hath ever entred into the heart of man to conceive, 1 Cor. 2.9. while the wisdom and wealth of these stupified worldlings, if they take not heed, will bring them to those endlesse miseries, that cannot be exprest, nor conceived by any heart, were it as deep as the Sea. And yet these forsooth, repute themselves, and are reputed, the wisest of men. But pittifully do they erre in every thing, that are not instructed by the Word and Spirit. The natural man, receiveth not the things of the Spirit of God: for they are foollishnesse unto him, neither can he know them, because they are spiritually discerned But he that is spiritual, discerneth all things, 1 Cor. 2.14, 15. which is a text or lesson worthy to be learned, of all that are in their natural estate. O that they would but seriously ponder the words! For then they would see, that simple or shallow honesty, will prove more profitable in the end, than the profound quick-sands of craft and policy: Then their neglect would not be most in that, wherein their care should be the greatest. But the world hath alwaies had a mean and base esteem of Christ himself, and therefore no marvell, if they esteem so little of his grace and Spirit. The Gadarens preferred their Swine before him; the Iews, Barrabas; Iudas, thirty pieces of silver: whereas St Paul wanted words to expresse how he valued him, and therefore [Page] breaks off with O the depth! Rom. 11.33. Neither can Christ, or indeed the meanest saving grace that he bestowes upon his, be valued with ten thousand worlds.

But hear another reason why miserable muckworms are so transported with earthly trash, which the godly so little regard. A main cause is this; Men of the world, as they know not what the riches of the mind means, so they have no hope of a better life after this. This is all their Heaven, and here they have all their portion, they are like to have, Psal. 73.12. Deliver my soul from the wicked, (saith David) from men of the world, who have their portion in this life: whose bellyes thou fillest with thy hid treasure; their children have enough, and leave the rest of their substance to their babes, Psal. 17.14. But my teeth shall not water after their dainties. Wo be to you that are rich, (saith our Saviour) for ye have received your consolation, Luke 6.24. All here, none hereafter: and hereupon they covet riches, and honours, and pleasures so excessively, and insatiably. Nor can it be otherwise in reason; for nothing but the assurance of heavenly things, makes us willing to part with earthly things. Neither can he contemn this life, that knows not the other. But this is the priviledge of Piety; The rich man, hath not so much advantage of the poor in injoying, as the religious poor hath of the rich in leaving. Neither is the poor man, so many pounds behind the rich for this world, as he may be talents before him for the world to come. So that there is no learning this art, without being religious: For you will be covetous, untill you be gracious. And during the time of your greedinesse, you shall never be satisfied; because happinesse is tied to goodnesse, by the chain of Providence

CHAP. XII.

Now if thou wouldest become godly in good earnest; if thou wouldst have this change wrought in thee, and have thy affections so altered, as to find more sweetnesse in spiritual things, than ever thou hast done in thy worldly enjoyments, be sure to begin at the spring head, I mean thy heart. This is Gods own counsel to the men of Ierusalem, Ier. 4. O Ierusalem, wash thine heart from wickednesse, that thou maist be saved. How long shall thy wicked thoughts remain with thee? vers. 14. It is idle and to no purpose, to purge the channell, when the fountain is corrupt. Had Elisha cast the salt into the brooks and ditches, the remedy must have striven against the stream, to reach up to the springs: Now it was but one labour in curing the fountain. Our heart is a well of bitter venomous water, our actions are the streams: in vain shall we cleanse our hands, while our hearts are evil. Whence the Apostle orderly bids us, first be renewed in the spirit of our minds, and then let him that stole, steal no more, Ephes. 4.23, 24, 28. But alas, how many are there that set the cart before the horse, and begin to change their lives, before their hearts? but if we shall be advised so to do, it is not advisedly. It is most ridiculous, to apply remedyes to the [...] [Page] skilfull Physician, that when the head-ach is caused by the distemperature of the stomach, would apply outward remedies to the head, before he had purged the stomach, where lies the matter that feeds the disease. To what purpose is it, to crop the top of the weeds, or lop off the boughes of the tree, when the root and stalk remain in the earth? Cut off the sprig of a tree, it grows still, a bough, an arm, still it grows; lop off the top, yea saw it in the midst, yet it will grow again; stock it up by the root, then (and not till then) it will grow no more.

Great Cities once expunged, the Dorpes and Villages will soon come in of themselves. Wherefore, as the King of Syria said unto his Captains, Fight neither against great nor small, but against the King of Israel, 1 Kings 22.31. So especially we must set our selves, against our mother and Master sinne: the King being caught, the rest will never stand out. The heart is originally evil, that is the treasure and storehouse of wickednesse.

As in generation, so in regeneration: Cor primum vivit: life begins at the heart. Yea, the heart is the first in our Creation, which is formed; the first by reason of our fall by sinne, which is deformed; and the first in our regeneration that is reformed. And whensoever God does savingly shine upon the understanding, he giveth a soft and pliable heart. For without a work upon the heart by the Spirit of God, it will follow its own inclination to that which it affecteth, whatsoever the judgment shal say to the contrary. That must first be reformed, which was first deformed.

Out of the abundance of the heart (saith our Saviour) the mouth speaketh, Mat. 12.34. Yea out of the abundance of the heart, the head deviseth, the eye seeth, the ear heareth, the hand worketh, the foot walketh. A man may apply his ears, and his eyes, (as many blockheads do) to his Book, and yet never prove Scholar: but from that day, which a man begins to apply his heart unto wisdome, he learneth more in a moment after, than he did in a year before; nay, than ever he did in all his life. As you see the wicked, because they apply their hearts to wickednesse, how fast they proceed? how easily, and how quickly they become perfect Swearers, perfect Drunkards, cunning Deceivers, &c.?

The heart is like the fire, which kindleth the sacrifice, 1 Kings 18.38. And indeed, if the tongue, or the hand, or the ear, think to serve God without the heart, it is the irksomest occupation in the world. But as the Sunne riseth first, and then the beasts arise from their dens, the fowles from their nests, and men from their beds: so when the heart sets forward to serve God, all the members will follow after it; the tongue will praise him, the foot will follow him, the ear will attend him, the eye will watch him, the hand will serve him, nothing will stay after the heart, but every one goes like Handmaids after their Mistresse. Such as the heart is, such are the actions of the body which [Page] bringeth forth good things: and an evil man, out of the evil treasure of his heart, bringeth forth evil things, Matth. 12.25. Therefore as Christ saith, Make clean within, and all will be clean, Matth, 35.25, 26. So see your hearts be sincere and single, and then all your actions will be holy to the Lord. If we would be rid of noysome fowles, the only way is to destroy their nests in every place. A vain and lost labour it is, to stop the current of a stream, if you go not to the fountain. Whence it is that God saith, Give me thine heart, Prov. 23.26. As though he would teach us the pleasantest, and easiest way to serve him, without any grudging, or toyl, or wearisomenesse. As let but the heart be changed, and we shall attend the Ordinances, and perform all duties with delight, cheerfulnesse and alacrity. Whereas to a carnal heart, holy duties, as fasting, praying, hearing, is so tedious and irksome, that it thinks one Sabboth, or Fast-day, more tedious and burdensome, than ten holy daies, as their consciences will bear me witnesse. Whereas the gracious soul, is more delighted therewith, than his body with a well relished meal. Touch but the first linke of a chain, and all the rest will follow: so set but the heart a going, and it is like the poyse of a clock, which turns all the wheels one way: such an oyl is upon the heart, that it makes all nimble and current about it: but without the heart, all is mute and dumb. As the tongue will not praise, because the heart doth not love; the ear doth not hear, because the heart does not mind; the hand does not give, because the heart does not pitty; the foot will not go, because the heart hath no affection. All stay upon the heart, like the Captain that should give the onset. Nor is any service we can do accepted, without the heart and affections flowing thence. Therefore Davids prayer is, Create in me a new heart, and renew a right spirit within me, Psal. 51.10. The Scribes and Pharisees, did fast, and watch, and pray, and hear, and read, and give, and do all that we can do: and yet Christ rewarded all their works with a wo, because they wanted a good heart, and true affections flowing thence. They honoured God with their lips, but their hearts were far away from him. Whence he also calls them hypocrites, Mark. 7.6. The Disciple that betrayed Christ, heard as much as the Disciples that loved him.

CHAP. XIII.

But here (least I should be mistaken) let me joyn to what hath been said, and what shall be further said by way of caution: Expect not that this should be done by any power of thine own: for except God give thee repentance, and removes all impediments that may hinder, thou canst no more turn thy self, than thou couldst at first make thy self. We are not sufficient of our selves to think, much lesse to speak, least of all to do that which is good, 2 Cor. 3.5. We are swift to all evil, but to any good immoveable. We can lend no more active power to our conversion, than Adam did to his creation, than the Child doth to his conception, than the dead man to his raising from the grave. [...] [Page] 16.14. the ears of the Prophet to hear well, Isa. 50.4. the eyes of Elishaes servant to see well, 2 Kings 6.17. and the lips of David to speak well. Bid a man by his own strength, do the least good, or bear the least trouble: you may with as good successe, stand in the street, and bid a chained prisoner come out of his dungeon. St Paul before his conversion, could do as much, as the best accomplished moralist of them all; his words are, If any man thinketh, that he hath whereof he might trust in the flesh, much more I, Phil. 3.4. Yet when he speaks of his doing, or suffering, he sheweth that it was because the love of God, was shed abroad in his heart, by the holy Ghost, which was given him, Rom. 5.5. Of himself he could do nothing, though he were able to do all things, through Christ, and by the Spirits assistance, who strengthened him, Phil. 4.13. Man is like an Organ-pipe, that speakes no longer then wind is blown into it. Wherefore as when David came to fight with Goliah, he cast away Sauls armour: so let us in this case, cast away all trust and confidence in our selves, and only set forward in the Name of the Lord God of Israel. If we trust to our own resistance, we cannot stand: we cannot miscarry, if we trust to his.

Yet this is to be considered, that God does not work upon us as upon blocks, and stones, in all and every respect passive: but converts our wils, to will our own conversion. He that made thee without thy self, will not justifie, nor save thee without thy self: Without thy merit indeed, not without thine endeavour. When those deadly waters were healed by the Prophet, the outward act must be his, the power Gods: he cast the salt into the spring, and said, Yhus saith the Lord, I have healed these waters, there shall not be from thence, any more death or barrennesse. Elisha was the Instrument, but far was he from challenging ought to himself.

Wherefore be sure to use that power, which Christ shall give thee, and then my soul for thine, he will not be wanting on his part. And amongst other thine endeavour, exercise Prayer: Omit not to beg of God, for the grace thou wantest, and praise him for what thou obtainest. Abhor to attribute, or ascribe ought to thy doing: trust only to Christs obedience; in whom, only what we do is accepted, and for whom, only it is rewarded.

Now you are to know, that as no Sacrifice was without Incense: so must no service, be performed without Prayer. And Prayer is like the Merchants Ship, to fetch in heavenly commodities. It is the Key of Heaven, as St Austin terms it; and the Hand of a Christian, which is able to reach from earth to Heaven; and to take forth every manner of good gift out of the Lords Treasury. Whatsoever ye shall ask the Father in my Name, (saies Christ) believing, he will give it you, John 16.23. Matth. 21.22, Unto fervent Prayer, God will deny nothing. It is like Sauls Sword, and Ionathans bow, that never returned empty. Like Ahimaaz, that alwaies brought good tydings. It is worth the obse [...]ving, how Cornelius his serious exercise of this duty of Prayer, brought [Page] unto him first an Angel, then an Apostle, and then the Holy Ghost himself. Hast thou then a desire after that happinesse before spoken of, seek first, to have the asistance of Gods Spirit, and his love shed abroad in thine heart by the Holy Ghost? Wouldst thou have the love of God, and the asistance of his Spirit, ask it of him by Prayer? who saith, If any of you lack in this kind, let him ask of God, that giveth to all men liberally, and upbraideth not, and it shall be given him, James 1.5. Wouldst thou pray that thou maist be heard? Ask in faith, and waver not; for he that wavereth, is like a wave of the Sea, tost of the wind, and carried away, Vers. 6. Wouldst thou have faith? be diligent to hear the Word preached; which is the sword of the Spirit, that killeth our corruptions, and that unresistable Cannon-shot, that battereth and beateth down all the strong holds of sinne and Satan, Rom. 10.17. Unto him therefore, that is able to do exceeding abundantly, above all that we can ask or think, I commend thee.

CHAP. XIV.

Lastly, For conclusion of this point, Wouldst thou be a contented and Happy man? then strive to be a Thankefull man: and when God hath the fruit of his mercies, he will not spare to sow much, where he reapes much. Wouldest thou become thankefull? then bethink thy self what cause thou hast, by calling to mind and considering, what God and Christ hath done for thee. As first, That he is the Authour of thy natural life: For in him we live, and move, and have our being, Act. 17.28. Secondly, Of thy spiritual life: Thus I live, saies Paul, yet not I now, but Christ liveth in me, Gal. 2.20. Thirdly, Of thy eternal life, 1 Joh. 1. He is the way, the truth, and the life, John 14.6. The resurrection, and the life, John 11.25.

Or more particularly thus: In the first place, He gave us our selves, and all the creatures to be our servants; yea, he created us after his own Image, in righteousnesse and holinesse, and in perfect knowledge of the truth, with a power to stand, and for ever to continue in a most blessed and happy condition; and this deserves all possible thankfulnesse. But this was nothing in comparison. For when we were in a sad condition; when we had forfeited all this, and our selves: when by sinne we had turned that Image of God, into the Image of Satan, and wilfully plunged our souls and bodies into eternal torments; when we were become his enemies, mortally hating him, and to our utmost fighting against him, and taking part with his only enemies, (Sin and Satan) not having the least thought or desire of reconcilement, but a perverse and obstinate will to resist all means tending thereunto; He did redeem us, not only without asking, but even against our wils: so making of us (his cursed enemies) servants, of servants sons, of sons heirs, and coheirs with Christ, Gal 4.7. Here was a fathomlesse depth, a wonder beyond all wonders!

2. But that we may the better consider what an alms or boon God gave us, when he gave us his Son: Observe, that when neither Heaven, Earth, nor Hell, could have yielded any satisfactory thing, [Page] besides Christ that could have satisfied Gods justice, and merited Heaven for us, then, O then! God, in his infinite wisdom and goodnesse, did not only find out a way to satisfie his Justice and the Law, but gave us his Sonne, his only begotten Son, his only beloved Son out of his bosome: And his Son gave himself to die, even the most shamefull, painfull, and cursed death of the Crosse to redeem us; That whosoever believeth in him, should not perish, but have everlasting life, John 3.16. The very thought of which death, before he come to it, together with the weight and burthen of our sinnes, put him into such an Agony in the Garden, that it made him to sweat, even drops of blood. A mercy bestowed, and a way found out, that may astonish all the sonnes of men on earth, and Angels in Heaven! Wherefore, O wonder at this, you that wonder at nothing! That the Lord should come with such a price to redeem our worse than lost souls, and to bring salvation to us, even against our wils. The Lord Iesus Christ being rich, for our sakes became poor, that we through his poverty might be made rich, 2 Cor. 8.9. Even the eternal God would die, that we might not die eternally; O the deepnesse of Gods love! O the unmeasurable measure of his bounty! O Son of God! who can sufficiently expresse thy love? Or, commend thy pity? Or, extol thy praise? It was a wonder, that thou madest us for thy self, more that thou madest thy self man for us; but most of all, that thou shouldest unmake thy self, that thou shouldest die to save us.

3. And which is further considerable, It cost God more to redeem the world, than to make it. In the Creation he gave thee thy self; but in the Redemption he gave thee himself. The Creation of all things cost him but six daies to finish it; the Redemption of man cost him three and thirty years. In the Creation of the world. he did but only speak the word; in the Redemption of man, he both spake and wept, and sweat, and bled, and died, and did many wonderfull things to do it: Yea, the saving of one soul single, is more and greater than the making of the whole world. In every new creature are a number of Miracles, a blinde man is restored to sight, a deaf man to hearing, a man possest with many Devils dis-possest; yea, a dead man raised from the dead, and in every one a stone turned into flesh, in all which God meets with nothing but opposition, which in the Creation he met not with.

What shall I say? God of his goodnesse hath bestowed so many and so great mercies upon us, that it is not possible to expresse his bounty therein; for if we look inward, we find our Creators mercies; if we look upward, his mercy reacheth unto the Heavens; if downwards, the earth is full of his goodnesse, and so is the broad Sea; if we look about us, what is it that he hath not given us? Air to breathe in, fire to warm us, water to cool and cleanse us, cloathes to cover us, food to nourish us, fruits to refresh us; yea, Delicates to please us, Beasts to serve us, Angels to attend us, Heaven to receive us; And which is above all, [...] [Page] we turn our eyes, we cannot look besides his bounty; yea, we can scarce think of any thing more to pray for, but that he would continue those blessings, which he hath bestowed on us already. Yet we covet still, as though we had nothing, and live as if we knew nothing of all this his beneficence.

God might have said before we were formed, Let them be Toads, Monsters, Infidels, Beggars, Cripples, Bond-slaves, Idiots, or Mad men, so long as they live, and after that Castawayes for ever, and ever: But he hath made us to the best likenesse, and nursed us in the best Religion, and placed us in the best Land, and appointed us to the best, and only Inheritance, even to remain in blisse with him for ever; yea, thousands would think themselves happy, if they had but a piece of our happinesse. For whereas some bleed, we sleep in safety; others beg, we abound; others starve, we are full fed; others grope in the dark, our Sun still shines; we have eyes, ears, tongue, feet, hands, health, liberty, reason, others are blind, deaf, dumb, are sick, maimed, imprisoned, distracted, and the like; yea, God hath removed so many evils from us, and conferred so many good things upon us, that they are beyond thought or imagination. For all those millions of mercies that we have received from, before, and since we were born, either for soul or body, even to the least bit of bread we eat, or shall to eternity, (of which we could not well want any one) Christ hath purchased of his Father for us, and yet God the Father also, hath of his free grace, and mercy given us, in giving us his Son; for which read Psal. 68.19. & 145.15, 16. & 75.6, 7, Yea, God is many times working our good, when we least think upon him: as he was creating Adam an help meet for him, when he was fast asleep. And as much do we owe unto God, for the dangers from which he delivereth us: as for the great wealth and dignities whereunto he hath alwaies raised us.

CHAP. XV.

But the better to illustrate, and set out this Love; it will be good to branch it out into some more Particulars. As

First, Call to mind all these external, inferiour, earthly and temporal benefits; as that your being, breathing, life, motion, reason, is from God. That he hath given you a more noble nature, than the rest of the creatures; excellent faculties of mind, perfection of senses, soundnesse of body, competency of estate, seemlyness of condition, fitnesse of calling, preservation from dangers, rescue out of miseries, kindnesse of friends, carefulnesse of education, honesty of reputation, liberty of recreations, quietnesse of life, opportunity of well-doing, protection of Angels.

Then rise higher to his Spiritual favours, though here on earth; and strive to raise your affections with your thoughts. Blesse God, that you were born in the light of the Gospel, for your profession of the truth, for the honour of your vocation, for your incorporating into the Church, for the priviledge of the Sacraments, the free use of the Scriptures, the Communion of Saints, the benefit of their prayers, the aid of their counsels, [Page]foot-steps of Faith, Hope, Love, Zeal, Patience, Peace, Ioy, conscionablenesse, for any desire of more.

Then let your soul mount highest of all, into her Heaven, and acknowledge those Celestial Graces; of her Election to Glory, Redemption from Shame, Death, and Hell, of the Intercession of her Saviour, of the Preparation of her Place; And there let her stay a while, upon the meditation of her future Ioyes.

This or the like do, and it will teach you where to beg blessings when you want them, and whom to thank when you have them. For as the Sea is that great Cistern, to recieve the confluence of all waters: as first from that large and vast pond, water is derived into all parts of the earth, by veines and springs, those springs run into rivers, and those rivers empty themselves again into the Sea: so all blessings come from God, and all praises must be returned to him.

If we have any thing that is good, God is the giver of it. If we do any thing well, he is the Authour of it. God is Alpha, the fountain from which all grace springs; and Omega, the sea to which all glory runnes. All blessings come from him, like so many lines from the center to the circumference: therefore we must return all praises to him, like so many lines from the circumference to the center, Rom. 11.36. 1 Cor. 10.31. His wisdom he communicates, and his justice he distributes; and his holinesse he imparts, and his mercy he bestowes, &c. 1 Cor. 1.30, 31. but his glory he will not give to another, Isai. 42.8.

But this is not all; yea, what can we think of, that can be thought sufficient, to render unto the Lord our God, so good and gracious, in way of thankfulnesse for all these his mercies? For in reason hath he contrived so many waies to save us; and should not we take all occasions to glorifie him? Hath he done so much for us, and shall we deny him any thing that he requireth of us, though it were our lives, yea our souls; much more our lusts? We have exceeding hard hearts, if the blood of the Lamb cannot soften them: stony bowels, if so many mercies cannot melt them. Was Christ crucified for our sins? and should we by our sins crucifie him again?

Now the meditation of what God and Christ hath done for thee, will wonderfully inflame thee with the love of God, and thy Redeemer; and withall make thee abhor thy self, for thy former unthankfulnesse. It will make thee break out into some such expression as this, Praised be the Lord, even the God of our salvation, who loadeth us daily with benefits, Selah, Psal. 68.19. The eyes of all wait upon thee, and thou givest them their meat, in due season; thou openest thine hand, and fillest all things living of thy good pleasure, Psal. 145.15, 16. To come to promotion, is neither from the east, nor from the west, nor from the south: but God is the Iudge, he maketh low, and he maketh high, Psal. 75.6, 7. And so of all other mercies and deliverances.

He that confers a Benefit, upon a gratefull nature, robs him of his liberty, and self also: and in one and the same act makes him a vassal, [Page] will make us to direct all our thoughts, speeches, and actions to his glory, as he hath directed our eternal salvation thereunto.

But to help and further you herein, if you be willing so to do, take these few Directions.

First, Let these things be never out of the minds, memories, and mouthes of those whom Christ hath done thus for. O let us (I say) remember, as we should never forget! Si totum me debeo pro me facto, quid jam reddam pro me refecto, saith holy Bernard. If I owed my whole self unto thee, for giving me my self in my creation: what have I left to pay for giving thy self for me to so cruel a death, to procure my Redemption, which was not so cheap as my Creation? Great was the benefit that thou wouldst create me of nothing; but what tongue can sufficiently expresse the greatnesse of this grace, that thou didst redeem me with so dear a price, when I was worse than nothing? We are full of thy goodnesse: O let our hearts run over with thankfulnesse! Yea, let so many of us, as have either heart or brain, in the next place say, O Lord, What is man that thou art so mindfull of him? Psal. 8.4. And O man, what is God that thou art so unmindfull of him? And then conclude with, What shall I render unto thee, O Lord, for all these thy benefits? but love thee my Creatour, and Redeemer, and become a new creature. I will serve thee, O Lord, by the assistance of thy grace, because thou hast given me my self: but much more honour thee, because thou hast given me thy Son Christ.

Nor can any man in common reason meditate so unbottomed a love, and not study and strive for an answerably thankfull demeanure. If a friend had given us but a thousand part of what God hath, we should heartily love him all our lives, and think no thanks sufficient, but to him that hath given me all things, I have scarce given so much as thanks. Yea, I have striven to multiply offences against him, and to make them as infinite in number as his blessings.

Thirdly, The continual meditation of what God hath done for thee, will make thee do, what thou art able for him again. For did God and Christ, do all this for us? and shall we do nothing for him again? Like favours, require like gratitude.

This then, should at least make us part with our nearest, dearest, and sweetest darling sins, to serve him in righteousnesse and holinesse every day, every hour, all the daies of our lives. Even every sin; for what sin should be so dear to us, as Gods only Son was to him? Do we then for Gods sake not spare our dearest sin; when God for our sakes, did not spare his dearest Son.

Yea, what a bruitish and barbarous unthankfulnesse, and shame were it, that God should part with his Son, and his Son with his own precious blood for us, and we not part with our sinfull lusts, and delights for him?

Fourthly, Hath Christ done all this for us, his servants, so much, and so many waies obliged unto him? let us do what we are able for him again. 1. Let us be zealous for his glory, and take his part when we [Page] see or hear him dishonoured. Nor can there be any love, where there [...] no zeal, saith Augustine. Well-born Children are touched to the quick, with the injuries of their Parents. And it is a base, vile, and unjust ingratitude in those men, that can endure the disgrace of them, under whose shelter they live. 2. Let us seek to draw others after us, from Satan to Him. 3. Do we all we can, to promote his worship and service. 4. Take we all good occasions to publish to others, how good God is; and what he hath done for us. 5. Let us wholly ascribe all the good we have, or do to free grace; and give him the glory of his gifts, imploying them to our Masters best advantage, 6. Let us (that we may expresse our thankfulnesse to him) shew kindnesse to his Children, and poor members, who are bone of his bone, and flesh of his flesh, Ephes. 5 30. 7. Abhor we our selves for our former unthankfulnesse, and our wonderfull provoking of him. 8. Hearken we unto Christs voice, in all that he saith unto us; and expresse our thankfulnesse by our obedience. Yea, all this let us do, if we do it but for our own sakes: For what should we have, if we did thus serve Christ, who hath done all these things for his enemies neglecting and dishonouring him?

CHAP. XVI.

But thou wilt say, What can we do for God, or for Christ?

I Answer, We cannot properly benefit God, nor add to his fulnesse. They can add no good to him, that have all their good from him. The Ocean is never the fuller, though all the rivers of the world, flow into the same: So, What is God the better, for our praises or performances, to whom (in that he is infinite) nothing can be added? If we be righteous, our righteousnesse may profit the sonnes of men; but what can we give unto him? or what receiveth he at our hands? Can the Sun receive light from a candle? What profit does the Sunne receive, by our looking upon it? We are the better for its light, not it for our sight; or at all prejudiced by our neglect. A shower of rain that waters the earth, gets nothing to it self: the earth fares the better for it. Lord (saith David) our well-doing doth not at all extend unto thee; but to the Saints that are on the earth, and to the excellent ones in whom is all my delight, Psal. 16.2, 3. Yea, if we could give him our bodies and souls, they should be saved by it, but he were never the better for them. It is for our good, that he would be served, and magnified of us.

True, as the Ocean daynes to take tribute of the small brooks, and accepts that in token of thankfulnesse, which was its own before, it being the maintainer of the rivers streams: Or as Ioseph accepted of his Brethrens small gifts, albeit he had no need of them, Gen 43.15. So does God accept of our free-will offerings, and bountifully rewards them, Phil. 4.18. Yea, if in impolying our Talents, we aim at his glory, and the Churches good, he doubles them, Matth. 25.21, 22, 23.

Nor does God look for such glory, or service from us, as he is worthy to receive, but as we are able to give. Our praises and performances, are not sinnes; yet they are not without some touch of sin. Duties [Page] and infirmities, come from us together: but Christ parts them, forgiving the infirmities, and receiving the praises and performances. They are full of weaknesses, yet does not he except against them for their imperfections. He takes them well in worth, though there be no worth in them: and vouchsafes them a reward, which had been sufficiently honoured with a pardon.

Neither can we hurt, or take away any thing from him: For if we be wicked, our wickednesse may hurt a man like our selves; but what is it to him, Job 35.7, 8. Yet neverthelesse, we may do many things, which he accounts and rewards, as done to himself; of which I will give you one in special, and I pray mind it.

Though we can do nothing for Christ himself, he being now in Heaven: yet we may do much for his poor members, those excellent ones whom David speakes of Psalm 16.2, 3. which Christ accounts all one, as if it were done to himself, as appears by many expresse testimonies. When I was an hungred, ye fed me; when I was naked, ye cloathed me; when sick and in prison, ye visited me, &c. For in as much as ye did it unto one of these little ones, that believe in me, ye did it unto me, Matth. 25.34. to 41. He that giveth unto the poor, lendeth unto the Lord, Prov. 19.17. And many the like which I have formerly cited.

CHAP. XVII.

Now, do we love Christ? or would we indeed expresse our thankfulnesse to him, for what we have received from him? Or do we desire to do something again for Christ, who hath done and suffered so much for us? here is a way chalked out unto us, which he prefers before all burnt-offerings and sacrifices, Mark. 12.33. When David could do the Father Barzillay no good, by reason of his old age: he loved, and honoured Chimham his son, 2 Sam. 19.38. And to requite the love of Ionathan, he shewed kindnesse to Mephibosheth. So if thou bearest any good will to God, or Christ, whom it is not in thy power to pleasure; thou wilt shew thy thankfulnesse to him, in his Children and poor members: who are bone of his bone, and flesh of his flesh, Ephes. 5.30. Is our Ionathan gone? yet we have many Mephibosheths: and he that loves God for his own sake, will love his Brother for Gods sake. Especially when he hath loved us (as it were) on this condition, that we should love one another, Iohn 15. This is my Commandement, (saies Christ) that ye love one another, as I have loved you, Vers. 12. And greater love than his was, cannot be, Vers. 13. And untill we consider, how infinitely good God hath been unto us: we can never shew any goodnesse towards our Brethren. We must know, he hath given us all we have: before we will part with any thing for his sake.

God in the beginning, had no sooner created the Heavens and the Earth, but he said, Let the Earth bring forth grass, the Herb yeelding seed, and the fruitfull tree yeelding fruit, &c. Gen. 1.11, 12. So when he hath by his Word and Spirit, created us anew, he commands us to be fruitfull in the works of Piety, and Charity, Col. 1.10. And the river of Charity, does alwaies spring, from the fountain of Piety. Faith [Page] is as the leads, and pipes, to bring in: and Love, is as the cock of the cunduit, to let out. And what availeth the one without the other? What avileth it, my Brethren, (saies St Iames) though a man saith he hath faith, when he hath no works, (that is, works of Charity) can the faith save him? For if a Brother, or a Sister be naked, and destitute of daily food, and one of you say unto them, Depart in peace, warm your selves, and fill your bellies; notwithstanding ye give them not those things, which are needfull for the body: what helpeth it? Even so the faith, if it have no works, is dead in it self, James 2.14. to 18. A just man lives by his faith, Hab. 2.4. Heb. 10.38. and others live by his charity. Pure Religion, and undefiled before God, even the Father, is this: to visit the fatherlesse and widdowes in their adversity, and to keep himself unspotted of the world, James 1.27. Love is the fulfilling of the Law, Rom. 13.10. and Faith is the fulfilling of the Gospel, Act. 13.39. & 16.31. 1 Thes. 4.14. 1 John 3.23. A Christian in respect of his faith, is Lord over all, 1 Joh. 5 4. & 2.14. in respect of his love, he is servant unto all, Gal. 5.13. Faith is the mother grace: by it we are justified, Luk [...] 7.47, 50. Gal. 3.8. our hearts are purified, Act 15.9. our persons are accepted, and our soules saved, Ephe. 2.8, 9. Luke 18.42. Yet in many respects, love is preferred before it: as 1 Cor. 13.13. Now abideth Faith, Hope, and Love, even these three; but the chiefest of these is Love. So that what the diamond is among stones, the Sun among Plaenets, and gold among mettals, such is Love among the graces. Love will make us to have publique spirits, resembling the Moon, which borroweth her light from the Sun, that she may convey it to all the inferiour creatures; takes from the Sea, that she may give to the lesser rivers. It will inforce us to practice, what the Apostle exhorts unto, Phil. 2. Look not every man on his own things, but every man also of the things of other men: let the same mind be in you, that was e [...]en in Christ Iesus, &c. Vers. 4, 5, 6. It will make us remember them that are bound, as if we were bound with them, and them that are in affliction, as if we were also afflicted in the body, Heb. 13 3. Which is but reason. As m [...]ist not thou thy self be in affliction or want? and wouldest not thou in thy need, be relieved? Why then shouldest not thou know it reason, to do to others, as thou wouldest have them do to thee? We ought to love our neighbour as our selves, Levit. 19.18. but how do we so, if we take not care for them, as we do for our selves? There is nothing that any one doth, or indureth, but any other may: We are all lyable to the same common misery, if unsustained. Therefore insult not over him that is cast down; but let it make thee humble, thankfull and compassionate: because it is a goodnesse not our own, that makes the difference, though pride will scarce believe it. The proudest he cannot say, this or that shall never befall me. Who can say (saies Menander) I shall never do, nor suffer this or that? For that we go not the round of others sinnes, or punishments, it is neither our goodnesse, desert, policy, or power preventing, but from those lines of gracious Providence, from Gods preventing, and preserving mercy. Doubtlesse he had been counted a prating fool, that [Page] should have told Haman, he should have held Mordecai's stirr up▪ much lesse have changed preferment with him. That Mordecai should be lifted up into Hamans favour at Court, and Haman should be exalted to that fifty cubits eminency above ground, in Mordecais room. But go we on.

Love will cause us to open our hands unto such as are in want; and lend or give them sufficient for their need, as God commands, Deut. 15. 8. It will make us of Iobs spirit, who would not eate his morsells alone, but invited the fatherlesse to eate with him, Job 31.17. It will make a man love his enemies, and do good for them, that do hurt to him, Luke 6. 35. Yea, if need so require, as in a famine, or common persecution; it will make us sell our possessions and goods, and distribute them to all, as every one hath need, as did the Christians in the Primitive Church, Acts 2.44, 45. And lastly, which is above all; It will make a man to lay downe his life for the brethren ▪ 1 John 3.16. Whereas he that hath not this Christian grace, feels, and is sensible of common calamities, just so much as appertains to his own private estate & interest, and no more. It is the want of compassion, that takes no compassion of others wants. Yea, this is an argument, that the love of God is not in us, 1 John 3.17. Whatsoever we thinke, or say, it is not at all in us, Iohn 3.14, 15.17.

CHAP. XVIII.

Again, It's impossible that he who hath love should be ungratefull▪ Mary Magdalen had received much, and this made her love much: and loving much, she thought nothing too much to bestow, even upon the most remote members of Christ, to expresse her thankfulnesse, Luke 7.38. And the like of Naaman, when Elisha had done that great cure upon him; whose hands were no lesse [...]ull of thankes, then his mouth. Dry and barren profession of our obligation, where is power to requite are unfit for noble and ingenuous spirits. And so of Iacob; If (saith he) I come again unto my fathers house in safety, then shall the Lord be my God, and this stone which I have set up as a pillar, shall be Gods house; and of all that he shall give me, I will give the tenth unto him again, Gen. 28.21, 22. And Hannah, who vowed a vow, and said, O Lord of Hosts, if thou wilt looke on the trouble of thine hand-maid, and remember me, and not forget thine hand-maid, but give unto thine hand-maid a man Childe; then I will give him unto the Lord all the dayes of his life, and there shall no razor come upon his head: and she did it accordingly, 1 Sam. 1.11.27, 28.

An ingenuous disposition cannot receive favours without thoughts of return. Behold thou hast been carefull for us (sayes Elisha to the Shunamite,) with all this care: what is to be done for thee? wouldst thou be spoken for to the King, or to the Captain of the Host? what is there to be done for thee? And when he understood that a sonne was the onely thing she wanted and desired, her husband being old, he obtained of the Lord to fulfill her desire, 2 Kings 4.13. to 17. Both Christ, and the Angels, the Prophets and Apostles were wont to be very beneficial guests to their hostes, and hostesses, and ever payd a bless [...]ng for their entertainment. [Page] Elias requited his hostesse with a supernatnrall provision: He gave also her owne, and her sons life to her for his board. Yea, in that wofull famine, 1 King. [...]7. He gave her, and her sonne, their board for his house-room. Yea, it is storied of Pyrrhus an Heathen, that he did exceedingly grieve, for that a friend of his hapned to dye, before he had required his many favours.

Those hearts that are truly thank [...]ull, delight no lesse in the repayment of a good turn, then in the receit: and do as much study, how to shew their fervent affections for what they have received, as how to compasse favours when they want them. Their debt is their burthen, which when they have discharged, they are at ease, and not before. Resembling Homer, who never forgot to requite a benefit received, nor could be at rest, untill he had done it.

CHAP. XIX.

Nor can there be a better signe of true love, and [...]ound amendment, then that we can be content to be loosers by our repentance. Many formall penitents have yielded to part with so much of their sinne, as may abate nothing of their profit. It is an easie matter to say, (yea and think what they say to be true) that they love God and Christ. There is no Dives among us, but he thinks scorne to be charged with the want of love. What, not love God? But aske his conscience the next question; What good hast thou done for his sake? No he can remember none of that, no goodnesse, no workes of mercy or charity hath come from him all his life long But know this thou wretched rich miserly muckworme, that tho [...] artbound to performe these works of mercy to the poore, both ou [...] of duty, and thankefulnesse to him, who hath given thee thy selfe, and all that thou hast. Yea, if thou beest not a meere beast, or blocke: When thou beholdest them (the poor I meane) behold how thou art beholding to Him, that suffered thee not to be like them. Hath God given thee all things, and dost thou then thinke it a great matter to give him back something? especially seeing thou givest him but of his owne, as David gladly acknowledged, 1 Chr. 29.14. For shame consider of it, and let thy conscience make answer to what I shall aske thee, what can be more equall and just then to give a little unto him, who hath given all unto us? especially seeing he hath granted unto us the use onely of what we possesse, reserving still the chief propriety unto himselfe, and to spare something unto the poor, out of our abundance at his request, who hath not spared to give unto us his onely begotten, and dearly beloved sonne; that by a shamefull death he might free us from everlasting death and condemnation, and purchase for us eternall happiness. Yea in truth, what madnesse is it to deny, being requested, to give at his appointment some small portion of our goods? who by his owne right and authority may take all. And what senselesse folly were it to turne away our face from him, when he asketh in the behalfe of the poor, some earthly and momenta [...]y trifles, from whom we expect as his free gift, Heavens felicity, and everlasting glory.

CHAP. XX.

[Page]

But to drive home this duty to mens consciences, see further what cause we have to extend our liberality to the relief of Christs poore members; For here I shall take occasion to slide into a discourse, which in the Title page 1 durst not once mention, as well knowing how averse most men are, and how desperately most rich mens hearts are hardned against the poore; whereof ile onely give you an instance.

Some six years since, having taken no small paynes in composing the Poores Advocate in eight parts, I printed the first two of them with these words in the front; That it is an incomparable favour to the rich, that there are poore to accept of their Charity, had they the Wit to know it. This they no sooner read but their bloods would rise, saying; We must be beholding to the poore to accept of our charity, wee'l see them hanged first. An expression more sit for a Caniball, then a Christian: And certainly such men had need to look to it in time: for of all men in the world, they shall have judgement without mercy, that are so miserably unmercifull. And I would wish them, to take heed of turning the deaf ear to Christ, when in his members he cryes to them for mercy: lest Christ turnes the deaf ear to them, when they (being in far greater need) shall cry to him for mercy.

Again, (which is worth the observing) when the said two parts took so with the good, that provision was made, & a way thought upon that to every rich man in the Nation, there should be one of them, freely given for the poores good, by the Clarkes of every Parish, they (I mean some of them) so abused their trust, that the donor was forced to withdraw his hand: whereby both Rich and Poore, might sustain no little loss, the one in their souls, the other in their purses. For it is well known that a person of quality upon the reading of it, sent in many hundred pounds to the our parishes, to be be bestowed by the Church-Wardens upon their poore. If any shall think I wrong Parish Clarkes, let them but ask the Clark of Lawrence Church, whether the then Reverend Pastour, did not deliver him five and fifty of those Bookes, with the names of five and fifty rich men in that parish, together with a great charge to deliver them into every of their hands. And whether he did not most perfidiously and sacrilegiously barter them away to the Booke Women for other Bookes, instead of giving them to the parties. And this (for ile mention no more) I acquaint the wo [...]ld with, as tendring the good of his soul, more then that of his honour, for I have done in private what lies in me, to make him sensible of the crime, but he is the more obstinate.

Now that I have taken occasion to shrowd the Remaines of the poores Advocate, under the notion of how to become happy here and hereafter, these are my reasons.

First, Bounty to the poore, is the most proper meanes, tending to happiness. And secondly, it is very probable, that many will read or hear thus far, under this notion (whether out of curiosity or self ends) and [Page] having heard hitherto, will be willing also to hear me a few words in behalf of the poore, (which is of no less concernment) when otherwise they would have heard neither of both. Now such as have read the two first parts of The Poores Advocate, may remember, that I have dispatched these six heads. 1. The necessity of the duty. 2. The persons of whom it is required. 3. They to whom it must be performed. 4. VVhat. 5. How. 6. How much we are to give.

In the other six parts, I intended to have treated, 1. Of the time when we a [...]e to give. 2. Of the meanes inabling to it. 3. Of the ends to be propounded in it. 4. Of the impediments that hinder it. 5. Of the remedies or incouragements. And 6. Of the Vses. But finding that it would have been as welcome to the parties concerned therein, as water into a ship, I will onely give you a few gleanings out of them: In which also I will more respect the weight and benefit of the matter, then the order of handling: that so I may couch all, within a little compass.

CHAP. XXI.

Touching the grounds, reasons, and inducements, which may move men to be bountifull and beneficent to the poore, with which I will begin: they are so many, that onely to name them all, would by worldlings be thought too much. Wherefore I will onely nominate such, as every wise man (even out of self love) will allow for weighty. And therein be as brief as possibly I can in running them over.

1. If in some good measure we perform this duty, if we deal our bread to the hungry, bring the poore that are cast out into our houses; and that seeing them naked, we cover them, as it is Isay 58.7. God hath promised and given it under his hand, that it shall go well with us in our estates, and that we shall be no loosers by it, but he will surely pay it us again, Ecc. 11.1. Luke 6.38. Matth. 6.4. And lest any should be discouraged, from performing these duties, because he is able to give but a little: he assureth us, that whosoever giveth a cup of cold water unto a Disciple in the name of a Disciple he shall in no wise lose his reward, Matt. 10.42. And that because this reward is not grounded upon the excellency and merit of the work, but upon Gods righteousness and truth, in fulfilling his promises, according to that Heb. 6.10. For God is not unrighteous, that he should forget your work and labour of love; which ye have shewed toward his name▪ in that ye have minstred to the Saints, and do minister; Whereby he implyeth that it is no more possible, that those who in love and obedience, have exercised themselves in these works of mercy, should lose their reward, then that God himself should lose his righteousness. And the wise man telleth us, that he who hath pitty on the poore, lendeth unto the Lord, and that which he hath given, he will repay again, Prov. 19.17. Neither in reason can it be otherwise, for if mercy and bounty be in God, as an inexhaustible & everspringing fountain, and in us as a little stream that floweth from it, how is it possible that our small and shallow rivulets of mercy should flow to our Neighbours, and that the everlasting spring of Gods mercy and goodness should be dry unto us? or how should the stream flow and the fountain and well [...]ead be dried up? Yea let us assure [Page] our selves, that we cannot faster (in a wise and discreet manner) empty our selves of these waters of Gods blessings, for the satisfying and quenching of the poore mans thirst, and relieving of his wants: but we shall again be replenished from the fountain of all goodness; and if like kind Nurses, we let these deare Children of God suck the breasts of our bounty, for their comfort and nourishment: that which is thus spent will again be restored: whereas if we churlishly refuse to impart, and communicate this milk of Gods blessings, it is the readiest way to have it quite dried up.

Neither are we to imagine that if we be carefull in feeding Christ, that he will be carelesse in feeding us. That he will deny us meate who hath given us his precious blood. That he will suffer us to want earthly trifles, who hath provided for us heavenly riches. Let such more then heathenish diffidence, be farre from us, who professe our selves to be of the houshold of Faith. Is it not he (as Hannah speaketh) that maketh poore, and maketh rich; that bringeth low, and lifteth up. Do we enjoy all things through Gods blessing? And can we thinke to keep our riches, by disobeying his commandment? Indeed the contrary we may well expect, according to that, Prov. 11. There is that scattereth, and is more increased; but he that spareth more then is right, shall surely come to poverty, vers. 24. And it is but just, if God deny thee thy daily bread, if thou denyest him the crumbs.

And thus it apppeareth, that by giving to the poor, we shall be no loosers. But this is not all; For

CHAP. XXII.

Secondly, we shall not onely receive our own again, but it shall be with great increase. Yea, if the Word of God be true, there is not a more compendious way to thrive and grow rich, then by being bountifull to the poore: But that bounty is the best and surest way to plenty, and that it is so far from weakning a mans estate, or bringing him to want and poverty, that it is the onely meanes to keep us from it, and to bring plenty and abundance. I have largely and plentifully proved (if you remember) in Chapter the 30. of The best and surest way to become rich: And I heartily wish, that the Reader would perule the same: For it is the most piercing and patheticall Chapter of all the parts, and should methinks exceedingly whet on those that are greedy of gaine, to put the same into practice, and make them bountifull in doing these workes of mercy, and not think themselves loosers thereby; but rather to conclude as a mercifull man once did; The more I give, the more I have. As what Husbandman does not reckon more of his seed in the ground, then of that in his Barn or Garner? And shall we be such Atheists, as to trust the ground, and not God?

Yea, let us be so far from grudging these Almes to the poor, when we have fit occasion, that we do them with joy and thankfulness unto God, that he hath given us so fit an opportunity of sowing our seed, that so we may reap a fruitfull harvest. For what husbandman would not readily and cheerful [...]y hearken to one, who should offer him fertile[Page]and fruitfull land, ready prepared, and manured, to sow his seed in, with a faithful promise, that he should reape the whole crop for his own use, and benefit? But thus God dealeth with us, when he giveth us opportunity of relieving the poor: Yea, in truth much better and more ability, for he gives us even the seed also we sow with; and whereas, if a man should freely receive of another, Land to sow his seed in, yet he were not sure of a fruitfull harvest: For many accidents usually happen, which cut off the hopes of the most skilfull Husbandman, as Frosts, and Mildewes, wormes and locusts, tares and weeds, too much wet, or too much drought may destroy the corn, though the seed were never so good: or when it is ready for the sickle, the enemy may come and reap it; but if we sow these seeds of our beneficence, believing Gods promises, and hoping for a happy harvest: we shall never fail of our expectation, because God who is infinite in power and truth, having promised a fruitfull crop, no outward accident is able to hinder it.

But lest what hath been said should not be sufficient to prevail with men to be mercifull to the poore, let them hearken to, and mind well the many other reasons and inducements that propound themselves, and then I doubt not, but they will if wise, do good to others, if it be but to do a greater good to themselves. For of all other graces, the grace of charity and bounty, hath the most primest promises of reward, to us and ours, both here and hereafter, of which I will mention some.

CHAP. XXIII.

Thirdly, God hath further promised to confirm, strengthen, and continue, as well as increase his prosperous and flourishing estate, and that in sundry places of scripture already cited and elsewhere. He is gracious and full of compassion, he sheweth favour and lendeth, he hath given to the poore, &c. And what shall be his reward? Wealth and Riches shall be in his house, he shall not be moved for ever: his righteousness (aye and his riches too, as is implied in the close) shall endure for ever, he shall be in everlasting remembrance, he shall not be afraid of evill tidings, his hea [...]t is fixed trusting in the Lord, his horn shall be exalted with honour, Psal. 112.1. to 10. All grace shall abound towards him, that he always having alsufficiency in all things, may abound to every good work, and hold out to the end, 2 Cor. 9. He deviseth liberall things, and by his liberallity he shall stand, Isa. 82.8. He drawes out his soul to the hungry, and comforteth the afflicted: therefore his light shall rise in obscurity, and his darkness shall be as the noon day; and the Lord shall guide him continually, and satisfie his soul in draught, and make fat his bones, he shall be like a watered garden, and like a spring of water whose waters fail not: and they that shall be of him, shall build the old waste places, he shall raise up the foundations of many generations, and he shall be called the repairer of the b [...]each, the restorer of pathes to dwell in, Isa. 58.6. to 13. And the like Pro. 28.27. He that giveth unto the poor, shall not lack: And so Psalm [...]7.25. I have been young, and now am old, y [...] have I not seen the righteous forsaken, nor his seed begging bread: and why so? He is ever merciful and lendeth, and his seed is blessed, as it followes in the next verse, and in the next to that; He that dies good sh [...]l[Page]dwell for ever more, Verse 2 [...]. He shall not be forsaken, but the Lord will preserve him for ever, Verse 28. He shall inherit the Land, and dwell therein for ever, Vers. 29. and a great deal more to the same effect, Verse 31, 33, 34, 37, 39, 40. See more Ier 17.25. Psal. 1.3. and 31.10. Iob 1.10. which are all pregnant places, and full to the point in hand. But I may not stand upon it; Onely read these Scriptures and remember them.

Fourthly, he shall be blessed in his person, and that many waies: yea the benefits and blessings, temporall, spirituall, and corporall, for soul and body, which God hath promised to bestow upon the mercifull, for a reward of their bounty, are infinite, of which observe with me these few.

First, touching corporall benefits and blessings. Blessed is he saith the Psalmist, that considereth the poore, the Lord shall deliver him in the time of trouble, he will keep and preserve him al [...]ve, he shall be blessed upon the earth, and not delivered unto the will of his enemies, Psalm 41.1, 2, 3. Great priviledges! but to these are added, Isa. 58▪ If thou draw out thy soul to the hungry, then shall thy health spring forth speedily, &c. verse 7.8. But admit the mercifull man be long sick God will preserve him alive, strengthen him upon the bed of languishing; yea make all his bed in his sickness, the Lord will stir up the feathers under him, his soul shall be at ease, and his body sweetly refrashed, mercy shall be his cordiall or pillow of repose, untill he be raised up again, Psalm 41.1. to 11.

CHAP. XXIV.

But see how God hath rewarded many particular persons for this most excellent vertue. Abraham in his old age was blessed with an Isaac, a godly son and heir, a glorious type of the worlds Redeemer, and entertained Angels by his hospitality: yea the Son of God, the Lord of Angels, as Sinesius observes. The Shunam [...]te that entertained the Prophet Elisha, received above a Prophets reward; namely the promise and gift of a son when she was old, and the raising of him to life when he was dead, and the restoring of her house and land, lost in her long absence for the famine, 2 Kings 4 and 8. Chapters. Rebeccah got so good and great an Husband by her hospitality, as Chrysostom observes. Lot was honoured with the entertainment of Angels, and preserved alive with his whole family from the destruction of Sodom by his hospitality. The Widow of Sarepta was blessed with a miraculous increase of her meal and oyl, with the preservation of her family in the time of famine; & with the resurrection of her son, by her relieving the Prophet in his banishment, 1 Kings 17. Revell or Iethro (for it is the same man under two divers names) as Calvin proves upon Exod. 2. for this, was rewarded with such a son in law as Moses, and by him better instructed in the true worship of God. Publius the chief man of the Island Melit [...], by entertaining St. Paul and his companions g [...]t his father healed of a f [...]aver, and of a bloody flux, Acts 28.8. It is likewise storied of Stephen King of Hungary, and of Oswald King of England, that their right [...]nds d [...]d never put [...]efie because so much exe [...]c [...]sed in relieving the n [...]cessities of [...]

[Page]Again Fifthly, It bringeth the blessings of God upon all we have, or do: And we know that the blessing of God in effect is all, and does all, Thou shalt surely give to thy poore Brother, and thy heart shall not be grieved when thou givest unto him: because for this thing, the Lord thy God shall blesse thee in all thy work and in all that thou puttest thine hand to, Deut. 15.10. And the like Prov. 22.9. Luke 14.14. It were endless to name the particulars, wherein God hath promised to bless the mercifull, see onely Isa. 58. Psal. 112. Prov. 10. and 22. Chapters, 2 Chron. 31.10. Deut. 14 28, 29. Ezek. 44.30. Or turn to Luke 11. and there you shall see, that as fasting sanctifieth the body, and prayer the soul; so Almes does sanctifie the substance. Give almes of those things which ye have (saies our Saviour) and behold all things shall be clean unto you, ver. 41. Its not spoken without a behold. But,

CHAP. XXV.

Sixthly, The mercifull man shall be no less blessed in his name and credit, he shall be had in honour and reputation: according to that Prov. 14. He that oppresseth the poore, reproacheth him that made him; but he honoureth him that hath mercy upon the poore, ver. 31. And to this accords that of the Psalmist, he hath dispersed, [...] hath given to the poore, his righteousness endureth for ever his horn shall be exalted with honour, Psalm 112.9. And so Proverbs 10. His memoriall shall be blessed, Verse 7.

And of this I might give you sundry examples, and pregnant. As Rachab, Gaius, Iob, The Centurian, Boas, Cornelius, and Mary: as how did our Saviour value and honour Maries bounty? (though so slighted by him that was a thief, and carried the bag, into which he would have had it come) when he commanded it should be spoken of to her honour, wheresoever the Gospell should be preached throughout all the world, Matth. 26.13, But experience sufficiently proves, that a liberal and bountiful man, shall have all love and respect with men, all good repute and report, both living and dead: Nor is this so light a blessing as many deeme it, for what sayes the wise man? The memoriall of the just shall be blessed: but the name of the wicked shall rot, Prov. 10.7. Yea a good name, is better then a sweet oyntment: and to be chosen before great riches, Prov. 22.1. yea, then life it self.

B [...]iefly, for conclusion of this point, let this be the use: when the poore at your gates ask their daily bread, they highly honour you, yea after a sort they make you Gods: therefore by your bounty & liberality, shew your selves at least to be Christians, to be men. Secondly, such as have by this divine vertue obtained a good report: let it provoke them as much to excell others in doing good, as they do excell them in hearing thereof. For I hold this a sure rule, He is of a bad nature to whom good report and commendations are no spur to vertue, but he is of a worse disposition, to whom evil report and blame, is no bridle and retentive from vice, which made Tully so wonder at the strange perverseness of Antony: whom neither praise could allure to do well, nor yet fear of infamy and reproach deter from committing evil. But,

CHAP. XXVI.

[Page]

Seaventhly, the spiritual blessings and benefits which accompany these works of mercy, and thereby accrew to the soul even in this life: as they are inestimable, so they are innumerable, Ile nominate so many as may satisfie, and not cloy.

First, it is the onely meanes to have the soul prosper, kept safe and preserved, Psal. 86. Preserve my soul (saith David) for I am mercifull. Verse 2. The liberall soul shall be made fat, and he that watereth shall also be watred himself, Prov. 11.25. The mercifull man doth good to his own soul, Verse 17.

Secondly, it is rewarded with illumination and conversion, The two Disciples that went to Emaus, were rewarded with illumination, for entertaining our Saviour as a stranger, Luke 24.45. Whence St. Austin observes, that by the duty of Hospitality, we come to the knowledge of Christ. Loe saith St. Gregory, the Lord was not known while he spake, and he vouchsafes to be known while he is fed. And then St. Albone the first Martyre, that ever in England suffered death for the name of Christ, was converted from Paganism to Christianity by a certain Clark, whom he had received into his house, fleeing from the persecutors hands.

Thirdly, works of mercy are infallible signes of a lively faith; whereby we may prove it to our selves, and approve it unto men. Iam. [...].18. which fruits, if our faith beare not, it is dead, & not a living body, but a carcass that breatheth not, verse 26. They are signes of a lively faith, for no man easily parteth with his worldly goods to these uses, unless by faith he be assured that he shall have in lieu of them heavenl [...]y and everlasting treasures. The merciful man is ever a faithfull man.

Fourthly, it testifies our unfeigned repentance, whereof it is that Daniel saith to Nebuchadnezer; Wherefore O King, break off thy sins by repentance, and thine iniquities, by shewing mercy unto the poore, Dan. 4:27. The which Zacheus practised, Luke 19. For no sooner was he converted unto God, but to testifie his unfeigned repentance, he giveth half his goods unto the poore, Verse 8.

Fifthly giving much, is an infallible signe that many sins are forgiven us: as our Saviour speaketh of the woman, Luke 7.47.

Sixthly, by it we may know our selves to be the children of God 1 Iohn 3.14. Yea and others may also know it, Iohn 13.34, 35. And hereby we know the unmercifull to be none of Gods children: [...]or the Father of Mercies hath no children but the mercifull.

Seventhly, it is said that Obadia feared God greatly: for when Iesabel destroied the Prophets of the Lord, he took an hundred Prophets and hid them by fifty in a cave, and he fed them with bread and water, 1 Kings 18.3.4. Therefore it is a sure signe of the fear of God.

Eightly, they are undoubted signes of our love towards God. When as we so love the poore for his sake, as that we be content to spare somewhat, even from our own backs and bellies, that we may the more liberally communicate unto their necessities. But this a wicked man will never do: the onely loves the Lord is [...] did [...] onely [...] [Page] riches by him; Or as Saul loved Samuel, to gain honour by him. True they will say they love God, and perhaps think so too: but let them say what they will, if unmercifull, I will never believe against Scripture, that they love God whom they have not seen: that love not their brother whom they have seen; if we love him, we will love one another, 1 Iohn 4.20, 21. If any man (saies the Apostle) have these worlds goods, and seeth his Brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him? 1 Iohn 3.17. And as they are manifest signes of our love to God, so also of our love towards our Neighbours: when as we carry our selves in all Christian bounty towards them, as unto Children of the same Father, and members of the same body: suffering with them in their wants; through compassion and fellow-feeling, and rejoycing with them in their fulness and prosperity. Hereby we know that we love the brethren: because our hearts and hands are open to them, for love is bountifull. For otherwise it is but an unprofitable, counterfeit, and hypocriticall love, to make shew of kindness and compassion in word, and to perform nothing in deed; as Saint Iames plainly affirmeth, Iames [...]:15. But that this alone is the best touchstone, to shew the sincerity and truth of our love; many places demonstrate, as 2 Cor. 8.8, 24. 1 Iohn 3.18.

CHAP. XXVII.

And as our Almesdeeds are a sign of our love to God and our Neighbour [...]: so the quantity of our almes, (respect being had to the proportion of our estate) is a signe of the quantity of our love, for he loveth but little, that having much, giveth but a little; and contrariwise, his heart is in [...]lamed with fervent love, who hath it inflamed with bounty towards his poore brethren: the extension of our love towards them, being the true touchstone of the intention of our love towards God. And as a great tree with many and large branches is an undoubted sign of a root proportionable in greatness: and a small shrub above the ground, plainly sheweth that the root also is small wch is under it: so is it with our Almesdeeds which spring from it. For if we be bountiful in Almes, we are plentifull in love; if we be slack in giving, we are cold in loving: but if we be utterly defective, in bringing forth these excellent fruits, then it is a manifest sign that this grace of love is not rooted in us, 1 Iohn 3.17.

Ninthly, It is an evident demonstration that we have saving knowledge and spiritual wisdom: for the wisdom that is from above, is full of mercy and good fruits, Iames 3.17. Otherwise we are not wise, our wisdom descends not from above, but is earthly, sensuall, and devillish, Verse 15.

Tenthly, By these works of mercy, we make our calling and election sure, for if we do these things we shall never fall as St. Peter speaks, 2 Pet. 1.7, 8, 10. And St. Paul infers, Col. 3. Put on as the elect of God, holy and beloved, the bowels of mercy and kindness, Verse 12. Which makes him in another place call charity a never failing grace, 1 Cor. 1.8. And a little af [...]er, he useth these words; Now abideth, Faith, Hope, and Charity, these three, but the greatest of these is Charity, Verse 13.

[Page]Eleventhly, This is a duty which undoubtedly must justifie the truth of our religion, or else condemn us as hollow hearted, and swayed by hypocrisie, Iames 1. This is pure religion, and undefiled before God, to visit the fatherless and widow in their affliction, Verse 27. O that this lesson would enter home into every one of our hearts, before we go out of our houses. For men may cry up this side, and cry down that; but of all the three, the Priest, the Levite, and the Samaritan; none but the Samaritan (that shewed mercy to him that was fallen into the hands of theeves, was wounded, and stript of his rayment,) was justified and approved of by our Saviour, Luke 10.36, 37.

And indeed God so highly prizeth, and esteemeth mercy and the works wherein it is exercised towards the poore: that he preferreth them before the outward acts of religious duties. Hosea 6.6. I desired mercy and not sacrifice: that is rather then sacrifice; This is the oblation which he chiefly requireth, yea, if we but look Micha 6. we shall fi [...]d that God esteemeth it more, or above all sacrifices and burnt offerings, were it thousands of rams, and ten thousand rivers of oyle, Verse 6.7. He hath shewed thee O man, what is good, and what the Lord requireth of thee: to do justly, to love mercy, and to walk humbly with thy God, Verse 8 Finally these works of mercy, are not onely an odor of a sweet smell, and a sacrifice acceptable and well pleasing to God: (as the Apostle speaks, Phil. 4.18.) But also such an oblation, as if we offer unto God with a lively faith, the use of all the creatures shall be clean unto us: according to that of our Saviour, Luke 11.4 [...]. See more Heb. 13.16. Isa. 58.6, 7, 8. Iames 1.27. And this is a Twelfth benefit.

CHAP. XXVIII.

Thirteenthly, another no small benefit that we have thereby is, by our bounty towards the poor, we have the benefit of their prayers unto God, the which are very available for the obtaining of all good things for us, the which argument the Apostle useth to incite the Corinthians to a liberal contribution, [...] Cor. 9, 11. to 1 [...]. insomuch that when we hold our peace, or are sleeping in our beds, the loynes of the poore shall bless us, as it is Iob 31.20. and 29.12, 13. Whereas on the contrary, he that giveth not to the poore, shall lie open to their curse, according to that Prov. 28.27. and Deut. 15.9, and 14, 15. the which curses of the poore, he will hear and ratifie, according to that, Iob 31.16 to 29.

Fourteenthly, By the same meanes also, we give them and others occasion of praising, and glorifying God: whilest by the experiment of this ministration, they see our professed subjection to the Gospel of Christ, as the Apostle speaketh, [...] Cor. 9. [...]3. Wherefore let us strive to abound in this duty, that whiles they injoy our bounty, we may injoy their prayers; 2 Tim. 1.18. and God may have their praises, 2 Cor 9.15. And so much the rather, for that of all men, seldom is any great sin, shame or punishment fastned on the charitable: for how should he speed ill that hath the prayers of so many?

Fifteenthly, it is no small pleasure, and [...]oy which a Christian taketh in performing these works of [...] for [...] [Page] actions in themselves, do even for the present fill their hearts with joy, who rightly perform them. But much more do they fill our hearts with joy, as they are evident signes to assure us, that we are indued with Gods saving graces, and as they do, being fruits of a lively faith, ascertaine us of our future reward, and the fruition of Gods presence, where there is fulnesse of joy for ever more. Yea the godly man, gives with more joy and thankfulness of heart, then the other receives the same, as enough can bear me witness; Yea Seneca an Heathen can testifie the same: for he defines a benefit, to be an action proceeding from love, yeilding joy both to him that receiveth it, and much more to him that yeildeth it.

Sixteenthly, The inward habit of goodnesse and mercy in our hearts, exercised in the outward actions of liberality & bounty by our hands, makes us to resemble God himself; and that in such an attribute, as he delighteth above all others to stile himself withall. For howsoever he is infinite in glory, power, and all perfections: yet most usually in the Scriptures, he is called a God of mercy and compassion, and hereby principally, he maketh himself known unto Moses, desiring to see him, Exod. 34.6. Nor can we in any thing resemble God more, then in this grace: and therefore it is our Saviours exhortation, that we be mercifull, as our heavenly Father is mercifull, Luke 6.36. Now God gives to all richly to injoy, 1 Tim. 6.17. Yea, blessed be God, saies the Church, that daily ladeth us with benefits, that crowneth us with loving kindness, and compasseth us about with new songs of deliverance, Psalm 103. and 36

Therefore seeing mercy and goodness do make us above all other graces to resemble God, and then the creature attaineth to greatest perfection and blessednesse, when he is the likest, and cometh nearest unto the excellency of the Creator. And seeing we professe our selves to be children of our gracious and glorious God: and we can no way grace our selves so much, as by resembling our heavenly Father, in those attributes wherein he most shineth and excelleth: and nothing maketh us more like him, then mercy and compassion: let us hearken unto our Saviours injunction, and imitate our Father in being bountifull as he is. These are some of the spirituall blessings and benefits which God hath promised for reward to the mercifull in this life: it would take up too much time to mention the many more that might be added; therefore I will leave them, and so proceed to those that are eternall, & concern the life to come, which I would have you especially mind: yea if it be possible, pluck up all your senses into your Ears, that you may the more mind, and better remember; for it is enough to ravish any Christian soul, and to make him to stretch his estate upon the [...]enters, that he may be the more liberall, in relieving Christs poore members; for the greater the liberality, the greater the recompence of reward, Phil. 4.17.18.

CHAP. XXIX.

That the merciful man, who distributeth liberally to the poore on Earth, (in conscience and obedience to Gods Word) shall be rewarded [Page] with the unvaluable gain, and matchless profit of everlasting salvation, is assured us here, and shall be injoyed of us hereafter. First, at the Hour of Death Secondly, at the day of Iudgement, is fully declared Luke 14.13, 14, 16, 9. Prov. 11.17. 1 Tim. 6.18, 19. Math 5.7. and 6.4: and 19.29. But take these two places for all: Sell that ye have and give almes, (at no hand let the poore want, what shift soever ye make, rather sell then want to give) provide your selves baggs which wax not old, a treasure in the Heavens which faileth not: where no thief approacheth, neither m [...]h corrupteth, Luke 12.33, 34. this is the first, the second is more full then that. When the Son of man shall come in his glory, and all the holy Angells with him: then shall he sit upon the throne of his glory, and before him shall be gathered all Nations, and he shall separate them one from another, as a shepherd divideth his sheep from the goats, and he shall set the sheep on his right hand, and the goats on the left; Then shall the King say unto them on his right hand, come ye blessed of my Father, inherit the Kingdom prepared for you from the foundation of the world. For I was an hungred, and ye gave me meat, I was thirsty, and ye gave me drink, I was a stranger, and ye took me in, naked, and ye cloathed me, I was sick, and ye visited me, I was in prison, and ye came unto me. And in as much as ye have done it unto one of the least of these my brethren, ye have done it unto me Ma [...]th. 25.31. to 41.

See here the incomparableness, and infinite difference between the work and the wages! ye admire the love and bounty of God, and bless his name: who for the performance of so small a work, hath proposed so great a reward; and for the obtaining of such an happy estate, hath imposed such an easie task. Here is a Kingdom, even the Kingdom of Heaven, Which cannot be valued with many millions of worlds, in recompence of a little meat, drink, and apparell, who then (that is in his right senses) would not turn all his scraping into giving ▪ yea what can we think too much, what not too little to give to attain eternity? for this incorruptible Crown of glory, 1 Pet. 5.4. & for this Kingdom where are such joyes, as eye hath not seen, nor ear heard, neither hath entred into the heart of man to conceive, 1 Cor. 2.9. A place where shall no evill be present, nor good absent, Matth. 6.20. In comparison whereof, all the Thrones and Kingdomes upon Earth, are less then the drop of a bucket, I say [...]0.15. and 66.1. Yea how little, how nothing, are the poore and Temporary Injoyments of this life, to those we shall injoy in the next? 1 Cor. 2.9.

Dost thou desire Beauty, Riches, Honour, Pleasure, Long Life, or what ever else can be named: no place so glorious by creation, so beautifull with delectation, so rich in possession, so comfortable for habitation, nor so durable for lasting, Rom. 8.18. Heb. 12.22. 1 Pet. 1.4. 2 Cor. 4, 17 There, O There, one day is better then a thousand, there is rest from our labours, peace from our Enemies, freedom from our sins, there is no Death nor Dearth, no pining nor repining, no fraud, sorrow, nor sadness, neither tears nor fears, defect nor loathing, Revel. 7.16.17. and 14.13. and 21.4. Iob 3.17. But of this I have spoken at large, in The [Page]whole duty of a Christian. Now all this is propounded as a recompence for such as give what they have, have they but a very cup of cold water, Matth. 10.42. Yea we cannot give so little to a disciple in the name of a disciple, but it assures us of our right and title unto this eternall inheritance. Heb. 6.10. Prov. 14.21. Col. 3.12, 14. 2 Pet. 1.7, 8, 10.11. Phil: 4.18. Matth. 5.7. Christ hath promised to make thee a great one in Heaven, if thou but relieve one of his little ones on earth.

Almes is a seed which we cast into the earth as it were, b [...]t we gather the crop in Heaven. Whence the Apostle would have Timothy to charge them that are rich in this world, that they be not high minded, nor trust in uncertain riches, but in the Lord: who giveth us richly all things to enjoy. And that they do good, that they be rich in good workes, ready to distribute, willing to communicate, laying up in store for themselves (mark his reason) a good foundation against the time to come, that they may lay hold on eternall life, 1 Tim. 6.17, 18, 19. And hereupon it is, that he telleth the Phil [...]ppians, he was glad that they had sent him a supply: not so much for his own benefit, as for their gain, which should be great in the day of account, Phil. 4.14.17, 18. And this makes Solomon say, that he who is mercifull doth good to his own soul, Prov. 11.17.

So that to distribute to the poore on earth, is before hand to provide a rich treasure in Heaven. And who then that believes this, would not think himself happy in such an exchange? Is not this the best Chimistry to turn Earth into Heaven? is not this a good bargaine to part with vaine and uncertain things, to partake of real and durable riches? Believe it, this is the best improvement, and the most that can be made of these things: Whereupon St. Austin thus exhorts, Si vis esse mercator optimus, faener [...]tor egregius, da quod non potes retinere, ut recipias quod non poteris amittere; da modicum, ut recipias centuplum, da temporalem possessionem, ut consequaris hereditatem aternam: Wouldest thou be a good Merchant? a great Vsurer? give that thou canst not keep, that thou maist receive that which cannot be lost: Give though but a little, that thou maist receive a thousand sold, give thy earthly goods, that thou maist obtain eternall life, though indeed this giving is rather a receiving then a giving, a receiving of treasure for trash, and for things that cannot be kept, a treasure that cannot be lost, as another hath it: Nor do the poore so much gain by what we give them, as we do, The deeds of the charitable, do far more profit the giver then the receiver, and he who gives an almes doth himself a greater almes. Neither is it so much given as laid up, for we may truly say, what I gave that I have, what I kept that I lost, as one caused it to be set upon his gravestone. What the charitable man gives her [...], is but lent, for he shall receive is again by Bill of Exchange in Heaven, and that with unspeakable increase. Yea it shall be a notable advantage to us at the hour of death: for when all other riches shall fail, what we have bestowed this way, shall let us in to heavē: God freely cronwing his own grace in us. Make your selves friends of the Mām [...] of unrighteousness, that when ye faile, they may receive you into everlasting habitations, Luke 16.9▪ The poore, saith Gregory Nice [...], are [Page] appointed Porters, to let their rich Benefactors into Heaven. So that to give much, is to keep much; and that what would otherwise be lost by keeping, the charitable man keeps by loosing, And so proves richer under ground, then even he was above it, which makes one say;

He is not wise, who knowing he must hence;

In worldly building, maketh great expence:

But he that buildeth for the world to come,

Is wise, expend he never so great a summe.

And another, he shall depart a beggar out of this world, who sends not a portion of his estate before him, unto eternall b [...]isse. Nay it manifestly proves, that heaven is none of our Countrey, if we will send none of our wealth thither before us. Or rather, that we thinke Heaven nothing worth, when we will not give a little base pelfe to compasse it.

CHAP. XXX.

But if giving might not properly be called gaining, why is it compared to sowing? Experieence proves, that if we keep our seed by us, it will corrupt: but cast it in [...]o the earth we shall have it againe with manifold increase. A man treasures up no more of his riches, then what he contributes in almes: The [...]oole in the Gospel [...] filled his barnes, in fillin [...] the bellies of the poore, he had done more wisely. I confesse this is a point of Doctrine, which the world will not receive, let God say what he will: but godly Chrysostome both affirmes and proves, that the rich are more beholding to the poore, then the poore to the rich. The poor receive onely a single almes, the rich have returned them an hundred-fold here, and everlasting happinesse hereafter, Mat. 5.7. & 25.35. Luke 16.9. wherein the prayers of their poore suppliants carry no small stroak: For which see 2 Cor. 9.11. to 16. The poore are but the ground, into which these seeds are cast: But we are the Husbandmen, who disperse and scatter them. Now as the seed is chiefly for his benefit who soweth it, and not for the benefit of the ground into which it is cast▪ so the poor have but the present use and possession of this leed of almes-deeds; but the benefit of the crop or harvest, belongeth to those good Husbandmen, who sow in these grounds the seeds of their beneficence.

Again, the poor receive onely things transitory, and but of small value: but they that give, th [...]ngs spirituall and eternall, most inestimable and heavenly riches! Why say we then we give to the poor? when as it may more truly be said, that we give unto our selves, rather then unto them, Dan. 4.27. Prov. 11.24, Why then should we thinke the poor so mightily bound and beholding unto us for our scraps and superflu [...]us reliques; or that we do such a meritorious businesse, when we largely relieve them? And not rather thinke our selves beholding unto them and to God for them, seeing they are the occasions of such inestimable gaine, for such trifling disbursements; as Austine speaks.

[Page]And to speak rightly, giving is not more an act of Charity then▪ Christian policy: since we shall not onely receive our own again, b [...] have a far greater return then can be expected, upon an adventure [...] the East Indies: Since we are more happy that there are poore upo [...] whom we may exercise our charity, then they are, that there are ric [...] who do relieve their wants though with never so great supply; for a [...] Austine speaks, if there were not some to receive thine alms, thou could [...]est not give Earth and receive Heaven: Wherefore give thanks unt [...] him who hath given thee means by such a small prise, to procure [...] thing so precious.

Besides, we may boldly aver, with Chrysostom; That without poverty riches would be unprofitable: As consider that if with Adam and Eve, w [...] had a whole world, but no body to make ready provision and to attend upon us, nor do any thing for us; what joy could great men take of their riches, if there were not poore men to do mean offices for them, what low imployments should the highest be forced to descend unto, if there were no inferiours to perform them? How then should not a considerate man love & be liberall to them, and exceedingly bless God for them, and not do as d [...] the most, scorne them, and not think them worthy a familiar word era courteous look.

CHAP. XXXI.

And certainly, he wants both grace and wit, who does not admire the bounty and goodness of God, in that he hath offered us the opportunity of such sowing, such reaping, yea, O Lord what are we? that thou shouldst give us plenty of all things here also, which unto them thou hast denied: so that every way it is (as our Saviour tells us) a more blessed thing to give then to receive, (which the Apostle would have us to remember, Acts 20.34, 35.) Yet no reason can we alleadge on our behalf, but O the depth! Rom. 11.33. Wherefore do thou O my God and Redeemer inlarge my heart with thankfulnesse, and implant this grace in my heart. O make me liberall of my mony, as thou wast of thy blood. O let me have an heart to give Food and Rayment to those, for whom thou gavest thy self a ransome. Yea, of all other graces, inlarge my heart with Christian Charity and compassion: since it is a grace so universally profitable, and withall so amiable. As O the loveliness and profitableness of this Christian grace! For to do good to the poore, is more then a treble good: it pleasures them, most of all pleasures the doer: for it brings blessings upon their Soules, Bodies, Estates, Names, Posterity, it increaseth their reward, cause the poore to pray for, and praise God for us, and also others to glorifie him; it is an odo [...]r that smelleth sweete, a sacrifice acceptable and pleasant to God; who will fulfill all our necessities, through his riches with glory in Iesus Christ, as the Apostle delivers it, Phil. 4.16. to 20. VVhence that great praise of it, 1 Cor. 13.13. Now abides Faith, Hope, and Charity, but the chiefest of these is Charity. Whence Sozomen calls it, [...] sure [...]oaken of a most vertuous mind; and La [...]t [...]tius a principall vertue; and Calvin the chiefest office of humanity amongst us; and Aretius, the most elegant ornament [Page] of a Christian life, and the holy Ghost, a never failing grace, 1 Cor. 13.8. whence also it is so highly commended in the Saints in all ages. As how is Abraham commended for his hospitality, and almes deeds? And Lot & Cornelius? (of whose almes there was in the presence of God, a memorandum made, Acts 10.31.) and Doxcas? (whose good works and almes-deeds were to be seen, and shewn, when she her selfe was not; and the poore could not tell how with patience to take her death, she had done so much good for them all the time of her life, Acts 9.36.39.) And those Christians, Acts 11.29, 30. for the care they had of the poor, in the Apostles time, Acts 2.45. Thus the Macedonians are highly commended, and much honoured for their freenesse and forwardnesse, in relieving of the poor brethren at Ierusalem, as is seen upon record, Rom. 15.26. And again, 2 Cor. 8.1, [...], &c. And the like of the Philippians, and many more whom I must passe over in silence.

CHAP. XXXII.

And as bounty is the most beneficiall grace, and giving the greatest gaine in every respect: For almes to the poore, is like powring a paile of water into a dry Pump, that fetcheth up much more then was put in: So contrariwise, to be unmercifull to the poor, and hard-hearted, or to wrong them whereby to enrich our selves is alike heynous sin, and the ready way to want here, and to find no mercy hereafter, as might most plentifully be shewn, Prov. 22.16. Iames 2.13.

It is said, Prov. 11. He that with-holdeth more then is meet shall surely come to poverty, ver. 24. And so Ver. 25, 26. He that with-draweth hic corne, the people shall curse him: but blessings shall be upon the head of him that selleth corne. And Prov. 28. He that giveth unto the poor, shall not lacke; but he that hideth his eyes, shall have many a curse vers. 27. And Prov. 22.16. He that oppresseth [...]he poor, to increase his riches; and he that giveth to the rich shall surely come to poverty. Give then, that you may never want: hide not your eyes, that you may not inherite many a curse. But of this by the way onely; for I would have you specially to take notice, that if we shew no mercy here, if we will not heare the suits of the poor when they crave of us for reliefe, neither will God give us audience, when we shall sue unto him hereafter. According to that Prov 21.13. Who so stoppeth his eares at the cry of the poor, he also shall cry himselfe, and not be heard. Yea, he shall have judgement without mercy, that shewes no mercy, James 2.13. For whereas to those that have fed the hungry, cloathed the naked, visited the sicke, &c. Christ shall say, Come ye blessed of my Father, &c. Contrariwise to those that have not done these duties he shall say, depart from me ye cursed, into everlasting fire prepared for the Devill and his Angels: For I was an hungred, and ye gave me no meate, I was thirsty, and ye gave me no drinke, I was a stranger, and ye tooke me not in, naked and ye cloathed me not, sicke and in prison, and ye visited me not: For inasmuch as ye did it not to my poore members, ye did it not to me: So these shall go away into everlasting punishment, but the other into life [Page]ete [...]nall, Matth. 25.31. to 47. Where are two things considerable: They to save their purses, would not be at a little cost for the poore while they lived: and what have they got by it Now they are dead, b [...]t fir [...]t, an everlasting separation from Gods blisfull presence, and th [...]se unutterable joyes before mentioned, and to be for ever confined in a bed of quenchlesse flames. For this departure is not for a day, nor for years of dayes, nor for millions of yeares, but for eternity, into such paynes as can neither be expressed, nor conceived: There shall be no end of plagues to the wicked and unmercifull, Math. 25.41. Mark 9.44. Their worme shall not dye, neither shall their fire be quenched, Isa. 66.24.

Neither is the extremity of paine inferiour to the perpetuity of it, Rev. 19.20. & 20.14. & 18.6. 2 Pet. 2.4. Heb. 10.2 [...]. Jude 6. The plagues of the first death are pleasant, compared with those of the second: For mountaines of sand were lighter, and millions of yeares shorter then a tythe of these torments, Rev. 20.10. Iude 7. The pain of the body is but the body of paine; the anguish of the soule, is the soule of anguish. For should we first burn off one hand, then another, after that each arme, and so all the parts of the body, it would be deemed intolerable, and no man would endure it, for all the pleasures and profits this world can afford, and yet it is nothing to that burning of body and soule in Hell. Should we endure ten thousand yeares torments in Hell, it were grievous, but nothing to eternity; should we suffer one paine, it were miserable enough: but if ever we come there, our payns shall be for number and kinds infinitely various, as our pleasures have been here: Every sense and member, each power and faculty, both of soul and body, shall have their severall objects of wretchednesse, and that without intermission, or end, or ease, or patience to endure it, Luke 12.5. & 16. [...]4. Matth. 3.12. Yea, the paynes and sufferings of the damned, are ten thousand times more than can be imagined by any heart under heaven. It is a death, never to be painted to the life: no pen, nor pensill, nor art, nor heart can comprehend it, Mat. 18.8, 9. & 25 30. 2 Pet. 2.4. Isa. 5.14. & 30.33.

CHAP. XXXIII.

Now what heart would not bleed to see men, yea multitudes run head long into these tortures, that are thus intolerable? dance hoodwink'd i [...]to this perdition. O the folly and madnesse of those that prefer earth, yea, hell to heaven! time to eternity, the body before the soule; yea the outward estate before either soule or body. These are the worlds fooles, meer children, that prefer an apple before their inheritance: Besotted sensualists, that consider not how this life of ours, if it were not short, yet it is miserable: and if it were not miserable yet it is short▪ that suffer themselves to be so bewitcht with the love of their money, and their hearts to be rivered to the earth, to be so inslaved to covetousnesse, as to make gold their God? Certainly were they allowed to have but a fight of this Hell, they wo [...]ld not do thus▪ if they did but [Page] either see or foresee, what they shall one day (without serious and unfeigned repentance) feel, they would not be hired with all the worlds wealth, to hazard in the least the losse of those everlasting joyes before spoken of, or to purchase and plunge themselves into those caselesse and everlasting flames of fire and brimstone in hell, there to fry body and soule, where shall be an innumerable company of Devils and damned spirits to affright and torment them, but not one to comfort or pity them. But O that thou who art the Sacred Monarch of this mighty frame! wouldst give them hearts to believe, at least, that the soule of all sufferings, are the sufferings of the soule; that as painted fire is to materiall, such is materiall to hell fire That things themselves are in the invisible world: in the world visible but their shadowes onely: And that whatsoever wicked men enjoy here, it is but as in a dream, their plenty is but like a drop of pleasure, before a river of sorrow and displeasure; and whatsoever the godly feel, but as a drop of misery before a river of mercy and glory. Then would they thinke it better to want all things, then that one needfull thing; whereas now they desire all other things, and neglect that one thing which is so needfull: They would be glad to spare something from their superfluities, yea if need requ [...]re even from their necessaries, that they might relieve and cherish the poor distressed members of Iesus Christ. And let so much serve to have been spoken of the reasons that concern our selves in particular, and how God hath promised to blesse the merciful man in his soule, body, name, and estate. I should now go on to declare, that what the liberall man g [...]ves, his seed shall inher [...]t: But I consider, that if for the increasing of their estates, for the obtaining of heaven, and the avoyding of everlasting destruction of body and soule in Hell, will not prevail with rich men to do some good with their goods while they l [...]ve; whatsoever else can be spoken, will be lost labour, and to no purpose. I grant there are some of them such desperate doting fools, that they can find in their hearts to damn their own souls, and go to hell, to leave their sonnes rich: and therefore it will not be amisse to set down (or poynt them to) a few of those promises which God hath made to the mercifull or liberall mans seed, and posterity after him. I'le alleadge but three places onely.

CHAP. XXXIV.

That if we bountifully relieve the poor, the reward of onr charity shall not onely extend to us, but also to our Off-spring and Progeny; the Prophet Esay witnesseth, Chap. 58. where he tells us, that if we will draw out our soule to the hungry, and satisfie the afflicted soule, the Lord will not onely satisfie our soules in drought, & make fat our bones, but that those also that some of us s [...]ll prosper unto many generations, ver. 10, 11, 12. And also the Psalmist, Psal. 37. I have been young and now am old saith hee, yet have I not seene the righteous forsaken, not his [...]ood begging bread; vers. 26 [...] then gives the reason; He is ever merc [...]full and[Page]endeth, and his seed enjoyes the blessing, vers. 26. And so Psal. 112. His seed shall be mighty upon earth, the generation of the righteous shall be blessed, Vers. 2. to 6. Now what better inheritance can we leave to our Children, then the blessing of God? which like an ever-springing fountaine, will nourish and comfort them in the time of drought, when as our owne provision which we have left unto them may faile; and when the heate of affliction ariseth, will like standing waters be dried up.

Nor is this only probable, but God hath set down that it shall be so: For he speaks far otherwise of the unmercifull, as Psal. 109. Let his children be fatherlesse, and his wife a widow: Let his children be continually vagabonds, and beg their bread. (I pray mind it) let them seek their bread also out of desolate places. Let the extortioner catch all that he hath, and let the strangers spoile all his labour. Let there be none to extend mercy unto him, mither let there be any to favour his fatherlesse children. Let his posterity be cut off, and in the generation following, let their names be blotted out, and the memory of them cut off from the earth; Because (mark the reason) he remembred not to shew mercy, but persecuted the poor and needy, Vers 6. to 17. all which he speaks by the spirit of prophesie, Though indeed we want not examples of this in every age. Was not this fulfilled in Haman? and is it not fulfilled daily in our experience? For hence it is, that riches ill got, or i'l kept, shift masters so often.

But take some other instances out of the Scriptures of both kindes; Ionathan is payd for his kindnesse to David, in Mephiboshe [...]h, Iethro for his love to Moses, in the Kenites, 1 Sam. 15.6. some hundreds of years aftet he their Ancestor was dead. The Aegyptians might not be unkindly dealt withall for their harbouring the Patriarchs, though they afflicted their posterity: But the Moabites and Ammonites were either to dye, or not to enter into the congregation of the Lord, to their tenth generation, because they met not Gods Israel with bread and water in the wildernesse, Deut. 23.3, 4.

God caused Soul to spare all the Kenites, for that they had shewed mercy to Israel, who otherwise had all of them been destroyed, 1 Sam. 15 6. Another example you have in Iob, 21.18, 19, 20. all which shewes, that God usually blesseth and rewardeth the children for their fathers goodnesse, The loving kindnesse of the Lord (saith the Psalmist) endureth for ever and ever upon them that feare him, and his righteousnesse upon childrens children, Psal. 103.17. And so on the other side, Eternall payments God uses to require of their persons onely, temporary often times of succession, as we sue the Heyres and Executors of our debtors.

Now if this be so; that what the liberall man gives, his seed shall inherit: then the good provision that we should make for our Children, co [...]sists not so much in laying up, as in laying out, and more in making provision for their soules, then for their bodies. I confesse it is the case of ni [...]e parts of the Par [...]ts throughout the L [...]d, to provide for[Page]their childrens bodies, not for their soules, (to shew that they begat not their soules, but their bodies) to leave faire estates for the worser part, nothing for the estate of the better part. They desire to leave their children great, rather then good; and are more ambitious to have their sons Lords on earth, than Kings in heaven But as he that provides not for their temporall estate, is worse then an Infidell, 1 Tim. 5.8. So he that provides not for their eternall estate, is little better then a Devill.

The use which I would have you make of the premisses is this; Let none refuse to give, because they have many children, but give the rather out of love to, and for their childrens sakes, that God (who as you see hath ingaged himselfe) may be their Guardian, and provide and take care for them.

Or if not for their soules, yet for thine owne: For why shouldest thou love thy children better then thine owne person? and in providing for them, neglect thy selfe? Yea, why shouldst thou preferre their wealth before thine own soule? and their flourishing estate in the world, which is but momentany and mutable, before the fruition of those joyes which are infinite and everlasting? Will it not grieve and gall thy conscience another day to thinke, that for getting, or saving some trifles for thy posterity on earth, thou hast lost Heaven? or to remember, that thy children ruffle it out in worldly wealth, and superfluous abundance? when thou shalt be stripped of all, and want a drop of cold water to cool thy scorching soul in hell.

CHAP. XXXV.

Thus I might go on, and inlarge my selfe upon this, and add thereunto many other reasons.

First, in regard of God. Secondly, in regard of Christ. Thirdly▪ in regard of the poore. Fourthly, in regard of others. I should also according to the order first proposed, shew what are the ends to be propounded in our giving almes, and lastly the severall impediments that hinder men from giving. but I finde (which when I fell upon it, I did not foresee) matter representing it selfe, like those waters in Ezekiel, Chap. 47. which at the first were but anckle deep, and then kn [...]e deep, and then up to the loynes; which afterwards did so rise and flow, that they were as a River which could not be passed over. Or like that little cloud which Elias his servant saw, 1 Kings 18. Much hath been said of this subject, bnt much more might be said; for I could carry you a great way further, and yet leave more of it before then behind. But I am loth to tire my Reader, or cause any to make an end, before they begin, as not seldome doth Addition in this case bring [...]orth substraction, and more writ, cause lesse to be read. Wherefore I will onely give you the sum of some few particulars briefly, and leave the rest.

That little which I intend to deliver is: First, the neer communion that is between the poor and us with our head Christ. For besides the civill communion that is between all men, as being of one f [...]sh ▪ the offspring and generation of God, Act. 1 [...] 28, 9. The sen [...]es of the same[Page]Father Adam, and Noah, and so brethren one with another, and proceeding as so many flowers from one root, many Rivers from one fountain; many arteries from one heat, many veines from one liver, and many sinews from one braine. And likewise of the same Country & Common-wealth, yea of the same City and Corporation, yea perhaps neer Neighbours and parishioners, (every of which the Holy Ghost maketh a sufficient argument to move us to do these works of mercy in relieving the poor, Isa. 5.8.6, 7.) There are many spirituall respects, and divine relations which make a more neer communion between Christians one with another: for we are elected to the same eternall life and happinesse, we are not onely Gods workmanship, created in Adam according to his owne glorious image, but re created and restored unto the divine Image (lost by Adam) in Christ the second Adam: we are redeemed in our soules and bodies, with the same precious blood of Iesus Christ, we are partakers of the same calling, whereby we are chosen out of the world, and gathered into the Church and communion of Saints, that we may inheri [...] eternall glo [...]y together, and that out of darknesse into ma [...]vellous light, and out of a desperate condition, to be partakers of the same precious promises. And by vertue of this Calling, we serve one and the same God, are of one Church and family, and have one Religion, one faith, one baptisme, are invited guests to the same Table and Supper of our Lord, are all Heirs and Co-heires of the same heavenly kingdome, and therein annexed also with Christ our elder brother.

Finally, we are brethren of the same Father, the onely Spouse of the same heavenly Bridegroom, and members of the same mystical body▪ whereof Iesus Christ is the head; so that the neerest, and strongest communion that can be imagined, is between Christians one with another, and all of them with their head Iesus Christ: And should not all this move us to relieve them? Yea, more then all this, If we do good to our fellowmembers, the benefit will r [...]dound unto our selves, who are of the same body; even [...]s the hand giving nourishment to the mouth, and the mouth preparing it for the stomacke, do in nourishing it provide nourishment for themselves also. Yea more then all this, there is such a neare and strong union and communion with the poor, together with us, and with our head Christ our Saviour: That he esteemeth that as do [...] to himselfe which is done unto them, even as the head acknowledgeth the benefit done unto it, which the meanest member of the body receiveth. Yea, in truth, that is much more acceptable which we do for his poor members, then if we should do it to his owne person, as being a signe of greater love: For it is but an ordinary kindnesse to confer benefits upon our dearest friends, but to extend our bounty to the poorest and meanest that belong unto them, is a signe of much greater love. For if for their sakes onely, we do good unto these,how much more would we be ready to do it unto themselves, if they had occasion to crave our help. And as in this regard, he much esteemeth this Christian bounty, so he will richly reward it also at the day of Iudgemeut. For then these mercifull men, who have relieved the poor for Christs sake, shall [Page] with ravishing joy heare that sentence; Come ye blessed of my Father▪ because the works of mercy which they have done to the poor, Christ will acknowledge as done unto himselfe. And this will more rejoyce thy soule hereafter, then it doth now refresh the others body, when Christ shall say unto thee. Come thou blessed; and inherit the Kingdome. Nor will it then repent thee, that thou hast parted with a small part of what God hath given thee to the poor.

CHAP. XXXVI.

And indeed what can be a more forcible reason to make our hearts relent, though they be never so stony? and our bowels to yearn with pity and compassion towards the poor; though they were of brasse, and iron. Then to consider, that our dear Lord and Saviour in them doth crave reliefe: for who is so more then brutishly ungratefull, that can turne him away empty handed? Who being infinitely rich in all glory and happinesse, was contented for our sakes to become poore, that by his poverty he might communicate unto us his heavenly riches. Who would not give Christ lodging? Yea even (if need should require) the use of his own bed, if hee remember, that Christ was content so far to abase himselfe for our sakes, as to make a stable his chamber, and a manger his lodging, that we might be admitted into his heavenly, and everlasting mansions ▪ Who would deny to cloath him being naked? who hath c [...]hed our nakedness, and covered our filthinesse with the precious robe of his righteousnesse, in which we stand accepted before God, and receive the blessing of eternall happinesse. Who would not spare food out of his owne belly to relieve poore Christ, who hath given unto us his blessed body to be our meat, and his precious blood to be our drinke, whereby our soules and bodies are nourished unto everlasting life? Who would not leave all pleasure and profit to go and visit him in his sicknesse and imprisonment, that left heaven, and his Fathers bosome, that he might come to visit and redeem us with the inestimable price of himselfe? Yea, if wise, we will count it an honour, whereof we are very unworthy. As most unworthy we are of such an honour as to relieve hungry, thirsty, and naked Christ in his poor members. whence the Macedonians counted, and called it a favour that they might have their hand in so good a worke, 2 Cor. 8.1, 2, 3, 4. And that David thanks God, that of his owne he would take an offering, 1 Chron. 29.9. And this is another reason to convince men, that it is most just and equall they should be liberall to the poor members of Iesus Christ.

And so much touching the reasons and motives to this Christian duty. Then which, there cannot be either more, or clearer, or st [...]onger, or weightier inducements, to perswade to any one thing in the world, then there is to this, if men have either hearts or braines.

CHAP. XXXVII.

The next to be considered is, The time when we are to give, and that is two-fold.

First, when an opportunity of doing good offers it se [...]fe, do it speedily without delay, readily entertain the first [...]o [...] on, with-hold not [Page] good from thy Neighbour, when it is in thy power to do it. Say not to him that is in present need, goe and [...]ome again, and to morrow I will give thee, when thou hast it by thee, Prov. 3.27, 28. When Lazarus is in need of refreshment, let him not wait, or lye long at thy door, Luke 16.20.21, 22. For nothing is more tedious, then to hang long in suspence: and we endure with more patience, to have our hopes beheaded, and quickly dispatcht, then to be racked and tortured with long delayes, according to that Prov. 13.12. Hope deferred, maketh the heart sicke; but when the desire cometh, it is a tree of life. For as one saith, Beneficentia oft virtus que moram non patitur: Beneficence is a vertue which disliketh all delayes. And as Seneca telleth us, Omnis benignitas properat; All goodnesse is quick of hand, and swift of [...]oot, and hateth aswell the paralyticall shaking, and staggering of those who doubt whether to give or no; as the gouty lamenesse of such, as after they are resolved to give, make but slow hast. The greater speed, the greater love, for love can abide no lingring. Then does a benefit loose his grace, when it sticks in his fingers who is about to bestow it, as though it were not given, but pluckt from him: and so the receiver praiseth nor his Benefactors bounty, but his owne importunity, because he doth not seem to have given, but to have held too weakely against his violen [...] ▪ These delayes shew unwillingnesse; Et qui moratur neganti proximus est: He that delayes a benefit, is the next door to him that denyeth it: Even as on the other side, a quick ha [...]d is an evident signe of a free heart. For proximum est libenter facientis cito facere; It is the property of him that giveth willingly, to give speedily. Being of Boaz his spirit, of whom Naomy could say out of a common fame, That he would not be in rest, untill he had finished the good which was propounded to him, Ruth [...].18.

And as speed in bestowing graceth the gift, yea doubles it in respect of the giver, so it doubleth the benefit to him that receiveth it. Nam his dat qui cito dat, he gives twice, that giveth quickly; and the swifter that a benefit cometh, the sweeter it tasteth. Present relief to present want, makes a bounty weightier. And he cannot but esteem the benefit, that unexpectedly receives help in his deepest distresse: Whereas a benefit deferred, loses the thanks, & many times proves unprofitable to him that expects it. Ioshuah marches all night, and fight [...] all day for the Gibeonites, else he had as good have saved his labour. And possibly through these delays, thy almes may [...]ome too late, like a good gale of winde after shipwracke. When his health is lost for want of relief, or state ru [...]ned for want of seasonable helpe; and so thy late and untimely almes will do him little good: For it fareth with men in their strength and state, as with a leake in a ship, or a breach of waters, which may be e [...]sily stopped and stayed at the first appearing: but if l [...]t alone, will within a while grow remedilesse. There must then be no stay in these actions of beneficence, but onely that which is caused through the receivers shamefastnesse.

[Page]But specially we must avoyd delays in giving, after we have granted; for there is nothing more bitter, then to be forced to make a new suite for that which hath already been obtained, and to finde more difficulty in the delivery, then in the grant.

CHAP. XXXVIII.

Another thing required in doing good works, is constancy and assiduity, the which is also implyed in the Metaphor of sowing seed ▪ for the Husbandman contenteth not himselfe, to have sowed his seed in former years, but he continueth to sow it still to the end of his life: and though the Crop be sometimes so small, that the seed it selfe is scarce returned, yet he will not be discouraged, but will again cast it into the ground, in hope of better successe. And this must we do in sowing the [...]eeds of our beneficence, casting them daily into the ground, which we finde fitted and prepared, and not thinke it enough to adorne our selves with them as with our best apparell, which we onely put on in high and Festival dayes. We must make it our daily exercise, benefacta benefactis pertegentes (as one saith) making one good deed an introduction unto another, and never leaving to do good, so long as there is any power in our hands to do it.

And unto this the Apostle exhorteth, 2 Thess. 3.13. Brethren, be not weary of well doing. And 1 Thess. 5.15. Ever follow that which is good, both among your selves, and to all men. And in this we shall imitate our heavenly Father, and approve our selves to be his children ▪ who reneweth his mercies unto us every morning, and multiplyeth his blessings upon us every day with a new supply, and so we shall be sure to receive a rich reward: For if we be stedfast and unmoveable, alwayes abounding in these good works of the Lord, we may be assured, that our labour shall not be in vaine in the Lord, as it is promised, 1 Cor. 15.58. Many other places there are, that require us to give constantly to seven, and also to eight, as Solomon phraseth it, even so often as the necessities of the Saints require: For thus the Apostle saith, Distributing to the necessities of the Saints: He doth not say distribute, but distributing, using the participle, which noteth a continued act of distributing. So saith St. Paul of the Philippians, You sent once and again to my necessity. A Wellhead, or a Spring, runs with a constant streame, and will not be dry: so should mercifull deeds flow from us. The liberall man will devise of liberall things, and continue his liberality, Isa. 32.8. And such an one was Boaz, of whom Naomi could say out of a common same, Blessed be he of he Lord, for he ceaseth not to do good to the living & to the dead, Ruth 2.20.

Again, we must increase in doing good, our care must be as to grow in grace, so to bring forth new fruits of good works, imitating herein the Church of Thyatira, whose last works excelled the first, Rev. [...] [...]9. Seeing we cannot otherwise be sure to be constant in them: For they who go not forward, but stand at a stay, will not long stay in their standin [...]. And in this the beneficence of a godly man differeth from that which is in worldlings, who do some good works of mercy by fits, but a [...]e not constant in well doing: and also in that which is in Hypocrites, who [Page] do some good deeds for praise or profit, but yet de [...]ist when their turne is served, The flame of their charity lasting no longer than the fuell doth wherewith it is nourished? but these have onely a green blade of an outward profession, and never come to the bearing of ripe fruits. They run well for a time, but get not the garland, because they do not hold out to the end of the race. They are not true Christians, but onely dead images of Christianity, like that which Nebuchadnezar saw in a Dreame, which had an head of gold, the middle parts of silver, his [...]hi [...]e [...] of brasse, his legs of iron, and his feat part of iron, and part of clay: for so the head and first beginnings of their workes, are golden and glorious, but the last, and latter ends base, and of no worth.

Thus we ought not onely to performe this duty presently, and constantly, but we should increase in the doing of it.

CHAP. XXXIX.

But ala [...] the rich worldling takes a quite contrary course: for either he never does any good at all, or if he do, it is at his death. The miserly Muckworms manner is, never to be liberall till he dies, never to forsake, or leave his goods, untill his goods leave and forsake him. Being like the Muckhill, that never does good till carried out: or the fat ho [...] that is good for nothing till he comes to the knife: or the poor mans boxe, that yeelds no money till broken up. Like a tree that lets fall none of his fruit, till he be forc'd by death, or violently shaken by sicknesse: And then perhaps he may thinke upon the poore, and par [...] with something to relieve them. As sometimes, after he hath instead of feeding the bellies of the poor, grownd their faces by usury, extorting, wracking, inclosing, and halfe undoing whole Villages; he liberally relieves some few at his death, and befriends them with the plaisters of his bounty, which is no other then to steale a Goose, and sticke down a feather; rob a thousand to relieve ten. Or rather as the Iewes bought a burying place for strangers with the blood of Christ: so he build [...] an Almes [...]house, or Hospitall for the Children, with their Fathers bones.

Nor is that out of conscience, or love to the poore, but rather he thinkes by this, and a piece of Marble, to raise his name, and revive his credit, which h [...] had long since lost, though it no whit avails him with men of judgement.

Again, he thinkes that a little almes will make amends for a great deal of injustice. But this pleaseth God, like the offering of Cain, or as that of Nadab and Abihu, when they offered strange fire unto the Lord, Levit. 10. For certainly, as the Lord would not in the law receive as an offering the price of a dog, or the hire of a whore, so it is no going about to corrupt God with presents, and call him to take part of the spoyle, which he hath gotten by fraudulent meanes, and extortion. No, he that offereth to the Lord of the goods of the poor, is as he that sacrificeth the sonne in the sight of the Father, Eccl. 3.4.

Yea [...]ven Plato an Heathen could say, Neither the gods nor honest men will accept the offerings of a wicked man. Nay, a generous Ro [...]an[Page]would scorne to have his life given him by such a sordid Pinch gut. As when Sylla the Dictator had condemned to death all the Inhabitants of Per [...]za, pardoning none but his Host, he would needs dye also, saying, he scorned to hold his life of the murtherer of his Countrey, as Appian relates. And for my part, I had rather endure some extremity, then to be beholding to the almes of Avarice. He that overvalues what he gives, never thinks he hath thanks enough; and I had better shift hardly, then owe to an insatiable creditor.

Now herein is the difference between grace, and corrupt nature: the Christian exerciseth himselfe in the works of mercy, in the whole course of his life, and giveth his goods to the poor, while he might enjoy them himself: but the wordling is only liberal at the approach of death, and then alone he is content to employ them this way, when as he seeth he can keep them no longer. And that not out of love towards God, or the poor, but out of feare of approaching judgement▪ and that dreadfull account which he must presently make before a just and terrible Judge: Or out of self-love, either that he may gaine the vain glory of the world, or that he may satisfie for his sins, and so escape eternall condemnation. In which respect he giveth to the poor, and casts his bread upon the face of the waters, as the Merchant casts his goods into the sea in time of a storme, to preserve the ship from sinking, and himselfe from drowning. For were he not in danger to make shipwrack of his soul, and of sincking into the gulfe of hell, and condemnation, he would be no more liberall at his death, then he hath always been in the whole course of his life.

But what do I speak of his being liberall a [...] the approach of Death? for not one of a thousand of these ever entertain such a thought. Yea, they love all the world so little, that if it were possible, they would with Hermocrates, make themselves their owne Executors, and bequeath their goods to none else. As he that gives not till he dies, shewes that he would not give if he could help it; and so it appears by their not parting with it, till they be plucked from it: For to give when they dye, and when they can keep it no longer, is not worth thanks, it is not in some sense their own to bestow, but rather to be liberall of that which is indeed none of their own, but other mens. Neither will God then accept of it, or hereafter reward it; which proves the covetous man no less foolish, then wicked; for as one light carried before us, does us more good then many that are brought after: so does a ltitle given in a mans lifetime, more benefit him, then thousands at the hour of death. Because what the charitable man gives while he is alive and in health he shall carry with him being dead; whereas the uncharitable man shall leave his gold behind him, but carry the guilt with him into everlasting fire. So that Misers may fitly be likened to the Mules of Princes, that go all day laden with treasure, and covered with gay cloaths; and at night, after a tedious and wearisome journey, their treasure is taken from them, and they shaken off into a sorry stable, much galled and bruised wit [...] the carriage of those treasures, their galled backs on [...]ly left [Page] unto themselves: For after all these mens toyle and slavery, what they have shall be taken from them, and they turned off with their wounded consciences, to that loathsome and irksome stable of hell and damnation. Wherefore, he that hath either grace or wit, will make [...] owne hands his Executors, and his eyes his Overseers. Nor are we [...] of Christs fold (but goats and swine) if we do not benefit others more in our lives, then by our deaths.

CHAP. XL.

It is no small wonder to me, that any wise man should so dote, and set his affections upon that which is so uncertain, and that will do him so little good in time of greatest need. As oh the uncertainty of riches ▪ whom either casualty by fire, or inundation of waters, or robbery of Thieves, or negligence of servants, or suretyship of friends, or over- [...]ight of reckonings, or trusting of Customers, or unfaithfulnesse of Factors, or unexpected falls of Markets, or piracy by Sea, or unskilfulnesse of Pilots, or violence of Tempests may bring to an hasty and speedy poverty. It is in the power of one gale of winde, or a farthing candle to make many rich men beggars. And then as the greatest floods have often the lowest ebbs, so are they most poor and miserable, that were formerly most rich, and in the mindes esteem most happy.

2. Or in case our riches thus leave not us, yet we know not how soon we may leave our riches: For, for ought we know, this very night may be our last night. That rich man in the Gospell, reckoned up a large bill of particulars, great barnes, much goods, many yeares; but the sum was short, one night. He that reckons without God, shall be sure to reckon twice. And so it may fare with thee; There is but one way to come into the world, there is a thousand wayes to go out of it.

In Plinies time, Physitians had found out above three hundred diseases between the crown of the head, and the sole of the foot, all which do lye lingring, and lurking for our lives. Nor is that all, Anacreon that drunken Poet, was choaked with the huske of a grape. Euripides returning home from King Archelaus his supper, was to [...]e in pieces of Dogs. Archem [...]rus, sonne to Lycurgus, King of Thrace, was slain by an Adder. Lucia sister to M. Aurelius, was killed with a needle which stuch on her breast, being thrust in by her Childe as she held it in her armes. Heliogabalus was slaine upon a Privy. Antiochus the Tyrant, rotted alive. Herennus the Sicilian, being taken prisoner, fall downe dead with very feare of what he should suffer, being a co-part [...]er [...]n the conspiracy of Cajus Gracchus. And Plautinus the Numidian, at the very sight of his dead Wife, took it so to heart, that he fell upon her, and rose no more. I have read of a Captaine, that having murthered many on hors-back, was killed with his owne sword falling out of his scabbard as he did alight.

Bibulus riding through Rome in triumph, a tyle stone fell from the roofe of a house and killed him. And the like of King Pyrrhus Tullius Hostilius was slain with a Thunder bolt. How easily may some sudden sickenesse, an Impostum: or the like cut in two the thre [...] of life▪ [Page] when we thinke the least of death. There be as many little Sculs as great ones in Golgotha, sayes the Hebrew Proverb; for one Apple that falleth from the tree, ten are pulled before they he ripe: And the parents mourn for the death of their children, as oft as the children for the death of their parents: Which were it well considered, would make men more wise then so to value the things of this life, and under-value those of the next: For that which the sterne is to the ship, the eye to the body, the Compasse to the Pilot, the same is the consideration of his end to a wise Christian. Or

3. If he still enjoyes his wealth, together with his life for many yeares, yet what will it profit him when sicknesse comes? All the wealth in the world will not remove paine, neither will honour or greatnesse, if they be added to wealth. It is not the imbroydered slipper that will drive away the painfull gowt. Nor the golden Diadem, the cruell head ache; nor the Diamond ring, the angry Whitflow; nor the long Velvet Roab, the burning Feaver. Yea, the aking of a tooth, the pricke of a thorne; or some passion of the minde, is able to deprive us of the pleasures of the whole worlds Monarchy. Whence all earthly enjoyments are so often called vanities, because they are vain things to trust to, or dote upon, they cannot profit, or deliver in time of sickness or death, 1 Sam. 12.21.

4. And lastly, he cannot carry the leaft part of his riches away with him: For as with Iob, he came naked into the world, so he shalt returne naked out of it: onely his evill deeds, and his accusing conscience (if he repents not) shall beare him company. Bona sequuntur mala persequuntur. Be not thou afraid (saith the Psalmist) when one is made rich, and when the glory of his house is encreased: For he shall take nothing away when he dyeth, neither shall his pompe descend after him, Psal. 49.16, 17. And also Solomon; As he came forth of his mothers belly, he shall return naked, to go as he came, and shall beare away nothing of his labour, which he hath caused to passe by his hand, Eccles 5.15. And likewise the Apostle; We brought nothing into the world, and it is certaine we can carry nothing out of it, 1 Tim. 6 7.

Oh my brethren think of it! it is but a poor comfort, to have wealth, and want grace: It is far better while our health lasteth, to sow the seed of godly actions in the field of this world, that at the Autumne or end of our age, we may reap the fruit of euerlasting comfort. For to every man that doth good shall be glory and hunour, immortality and eternall life, to the Iew first, and also to the Gentile, Rom. 2.10. And so on the contrary: For unto them that do not obey the Truth, but obey unrighteousness, shall be indignation and wrath, tribulation and anguish upon every soule that doth evill, of the Iew first, and also of the Gentile ▪ vers. 5. to 10. God hath said it, and they shall finde it: And that is it to flourish for a time, and perish for ever?

Whence let us learne this lesson; That Iustice hath lincked as with [...] iron chaine, goodnesse and blessednesse, sinne and punishment together, [...] the cause and the effect, as the body and the shadow, as [Page] the worke and the wages, as the Parent and the Childe, one begetti [...] another. He that sowes the seed of godly actions in the field of a repentant heart, shall at the Autumn, or end of his life, reap the fruits of everlasting comfort, and so on the contrary.

And so much of the time when we are to give. I should now come to tho meanes enabling thereunto, which are principally two, Labour & Industry, in lawfull getting, and frugality or thriftinesse in spending our goods lawfully gotten: that so having greater plenty, we may be the richer in good works, according to the French proverb; A seasonable gathering, and a reasonable spending, make a good house-keeping. But of these I have spoken in the means to attain riches, Chap. 32, 33. beginning at page 50. Onely I will add a few lines.

CHAP. XLI.

First, touching Labour or Industry in lawfull getting and encreasing by all lawfull meanes in our Callings, that it enables a man to perform this duty, the Apostle sheweth in prescribing it to the Ephesians, as a means of bounty and beneficence; Let him that stole steale no more, but rather let him labour, working with his owne hands the thing which is good, that he may have to give to him that needs. And Solomon describing the vertuous woman, saith in the first place, that she seekes wool and flaxe, and workes willingly with her hands; that she layes her hands to the spindle, and her hands hold the distaffe: and then that she stretches out her hands to the poore, yea she reaches forth her hands to the needy. And St. Luke having testified of Dorcas, that she was full of good works and almesdeeds which she did: He soone after sheweth the meanes, and fountaine of her beneficence, to wit her labour and industry, in making coats and garments. So Peter Martyrs Wife is commended for having been a prudent and painfull housewife, and bountifull to the poor and needy, the former good quality enabling her to the latter. Be we therefore painfull and industrious in our severall callings, that GOD may prosper and replenish us with good things, that so we may the better communicate them t [...] others.

Secondly, Frugality or thriftinesse in spending our goods lawfully gotten: For thrift, (which is a due saving from sinfull and needlesse expences) must be as the purveyor for liberality. Be sparing in unnecessary expences, that thou mayest be liberall in good uses, and this will mightily manifest thy heart to be right. The fuell of charity is frugality, and the flame piety, as we may see in Boaz, whom we finde to be thrifty, religious, charitable: For as by lopping off the superfluous branches, a good tree is made more fruitfull: So by cutting off all needlesse expences, a liberall man abounds more in good works. Whence observe that rule of our Saviours, so to dispose of that plenty which Gods goodnesse hath bestowed on us, as that nothing his left, Iohn 6.12. Now a thing may be lost and spoyled two wayes by our owne [...] either when we suffer our [...] and drink [...] to [...] [Page] and our garments motheaten, or our gold and silver cankered and rusty, rather than bestow it upon the poor members of Iesus Christ. Which makes St. Iames utter these dreadfull words, Chap. 5. Go to now ye rich men, weep and how [...] for the miseries that shall come upon you; Your riches are corrupted, and your garments moth-eaten: Your gold and silver i [...] canckered, and the rust of them shall be a witnesse against you, and shall eate your flesh as it were fire: and more of the like, Vers. 1. to 7.

But lest I should step too far out of the way, return we to the matter in hand, which is thrift or frugality, and not covetousnesse or cruelty. As

Oh! how liberall might we be in charitable uses, and in shewing mercy, if we would use Thrift as a Razor, to cut or shave off all superfluous expences, about unlawfull and unnecessary things: i [...] we would lay it as a rule, to moderate and diminish all expences about things even lawfull. A good layer up, is a good layer out, as is plainly verified in that vertuous Ru [...]h, who was no lesse pious and charitable in spending, then soberly frugall in sparing and saving; for she brought forth, and gave to her poore Mother in Law, that she had reserved at dinner, after she was satisfied. Frugality, saith Iustine, is the mother of vertues. I am sure it is the basis, and foundation, the pillar and supporter of liberality and benificence. For instance, though Peter M [...]rtyr had forsaken all for the Gospell sake, and left his great riches and preferments he did enjoy in Italy, having nothing to live on but a small stipend for his Professorship at Strasbourg: Yet being very frugall and sparing, he had enough to maintain himselfe, and to helpe his friends too: whereas on the contrary, an expensive man by his wasting and over-lavishing of his estate, disables him from doing good to himselfe or others.

CHAP. XLII.

But you will aske me, from what must we save?

I answer, from Riot, Luxury, Drunkenness, Gam [...]ng, and such like sinfull expences, by which men waste and lavish that which might suffice many others besides themselves. Yea, that sordid sinne of drunkennesse, besides robbing the poor, hath brought a multitude of rich men to poverty, and poor men to beggery.

Secondly, from Banquetting and feasting, wherein at the least, one of these three spots of unthrift [...]nesse is commonly seen: Excesse of frequency, excesse of plenty, or excesse of delicacy. With some feasters it is alwayes Holiday, never considering that the Rich man in the Gospell is not so much branded for feasting sumptuously, as for feasting sumptuously every day. Others, though they feast their friends but seldome; yet when they do, they resemble Isa [...]cius Angelus, whose usuall feasts did so exceed in abundance and quantity of provision, that they were said to be nothing else but a mountaine of loav [...]s, a forrest of wild beasts, a sea of fishes, and an Ocean of win [...].

[Page]Thirdly, others are so for delicacy, that like Phil [...]xenus that Bell [...] god, they think that sweetest, that is dearest. It is a horrible pride th [...] is practised by many now adayes, even meane ones, they scorne for sooth that any Butchers meat should be admit [...] their Table when the feast it. The true rule of Feasts and Banquets seem [...] to be dead wit [...] our Forefathers, whose dishes for so [...]t, number, price, and servin [...] out, was inferiour to our sawce, insomuch that lesse then the rever [...]sion might suffice the whole company, though they suffer the poor t [...] starve, who might be well [...]ed with the superfluity thereof. Tantu [...] luxuries potuit suadere malorum.

Fourthly, much might be saved, out of what men spend lavishly it Apparrell and Rayment. For many spend so much in the number, matter, and making of their Garments, that they have little left to be li [...]berall withall. The French proverb, that Silke quenches the fire of the Kitchen, is not more tarte then true. How many ruffle it in silke, tha [...] are scarce able to pay for wool? Yea, some can carry whole Mannors upon their backs, heads, feet, and fingers, what hospitality then can be expected from such?

Fifthly, much might be spared of what is lavishly spent in keeping of Coaches. As Oh! the fearfull Pride, Atheisme, contempt of Gods Word, and want of compassion to Christs poor members; that is manifested in, and the sad account that men have to give even for this abhominable excess. I dare say, many within these few years, have and do keepe Coaches, who can remember the time, that they or their Fathers would have been glad to be kept in an Almes-house. And who spend more in one yeare upon this Lordly vanity, then they do in twenty yeares upon these works of mercy.

I know it is lawfull enough for many to keep them: but if they can afford to spend forty pounds a yeare in keeping of a Coach, meerly for pompe and pleasure, and cannot afford halfe so much to keep thousands from starving in these hard times, wherein not one in two all the land over, can get sufficient meate for their bellies, or cloaths to their backs, or fire in their ho [...]ses if they have any; certainly they can never look to be set at Christs right hand, and to heare that joyfull sentence, C [...]me ye blessed, Matth. 2 [...].

CHAP. XLIII.

Sixthly, how much might be spared of what men vainely spend in keeping of Horses, Hawkes, and Dogs? when not a few, change their Ancestors liberality upon Christs members, into prodigality upon Beasts When they will kill an Horse of price, in the pursuit of a Hare worth nothing. Or to be at twenty pounds a yeare charge in Hawkes, to catch a few Pa [...]tridges not worth so many shillings: when the poore are not so many groats the better for their worships.

Seventhly, how much of that which might be given to the poore, is wa [...]ted in that witch Tobacco, when many spend as much in th [...] wanton weed, as their honest Forefathers spent in substantiall hospitality▪ When an hundred pounds a yeare upon this precious stinke will scarce [Page] serve their turns, w [...]re it now as dear as it hath been. Yea I have known a Knight and his company, in one day drink out five pounds sterling, in five ounces of Tobacco; which I am sure had been better bestowed upon these charitable uses. The Knights name was Huit. The Apothecaries Name that sold it, was Bakon; at the Myter in Fleetstreet it was taken.

Again, hundreds there are, that will buy all the News Books, Declarations and Proclamations that come forth, (which since the beginning of our troubles, have amounted to no small sum) and yet are so far from being bountiful to the poor, that by their good wills, they will neither pay debts nor duties. Others as bountiful and as good Christians as they, that can afford to give three pounds for a falling Band, five pounds for a Tulip, ten, twenty pounds for a yard of Lace: But will Christ take this well, and count them good Stewards? when he shall sit upon his Throne, and judge every man according to his deeds, Matth. 25.31. to the end.

To these might be added the vast sums of mony that are lavisht out without measure, in needless and unnecessary Buildings, and trimming of houses, as if the owners were to dwell for ever in this world; So many Walks and Galleries, Turrets and Pyramides, such setting up, pulling down, transposing, transplacing, to make gay habittations, for the memory and honour of mens Names: So much yearly bestowed in costly furniture; with which their houses were well stuft and filled before; whereas multitudes of people, by reason of the late civil wars, are driven to wander about, as having no certain dwelling-place, yea no other house then the wide world; no other bed then the hard ground, and no other Canopy [Page]then the wide Heaven. And so I might go on to many hundreds spent in Law-suits, for the satisfying of a self-will; so much spent in sports and needlesse Iourneys, in Gaming and Revelling, in kindnesses to Friends and Neighbours, and many the like; Whereas they should be sparing in other things, that they might be the more bountiful in this duty; They spend where they should spare, and spare where God biddeth them spend: Yea, whereas the godly man spareth not onely from his superfluities, but even from very necessaries, that he may have the more to spend in bounty and beneficence: These only spare in the works of mercy, that they may have the more to spend upon their sinful Vanities. But as the niggard that soweth not, shall not reap; so the prodigal Worldling, that soweth onely to the flesh, shall of the flesh reap corruption; as it is Gal. 6:8.

Now for conclusion of this point, if Frugallity and saving, be so great an help to bounty and liberality; let it be our care to practice it; avoiding both the extreams, Prodigality on the one side, and Avarice on the other; for this (as all other vertues) is placed between two extreams, as the Planet Iupiter, between cold Saturn, and fiery Mars; Let it be used as a razor of all wicked and superfluous, and as a rule of all good and necessary expences; For that stock is like to last, that is neither hoarded up miserably, nor dealt out indiscreetly: We sow not the furrow by the sack full, but by the handful; and the wise man knows, it is better looking through a poore Lettice-window, then through an Iron Grate. Let it quite shave off, all expenses about Surfeiting and Drunkenness, Harlotry and Wantonness, with other debauched courses, [Page] which many amongst the Heathens have been ashamed of; and therefore should not be once named among Christians, Eph. 5.3.

Nomina sunt ipso, pene timenda sono.

And let it also moderate and diminish those excessive charges which too commonly men are at, about things lawful and commendable; because if men would so do, the poor would be richly provided for: As how much might be saved, how many millions of money every year; and how abundant might we be in works of mercy, and yet be never the poorer at the years end? Yea how would they praise God, and pray for their bountiful Benefactors? And how would God bless us in our souls, bodies, names, estates and posterities? As he hath abundantly promised in his Word.

CHAP. XLIV.

AND so much of the means enabling to this duty: Now of the ends we are to propound to our selves in the doing of it, wherein I wil bebrief.

Fourthly, As our Alms or Works of mercy, should flow from faith, obedience, charity, mercy, unfeigned love; &c. which are proper onely to true believers, and such as in Christ are first accepted; (because as a woman that abides without an Husband, all her fruit is but as an unlegitimate birth; So until we be marryed to Christ, all our best works are as bastards; and no better then shining sins, or beautiful abominations, as the Apostle telleth us, Heb. 11.6. Rom. 14.23.) So our aim and end must be, the glory of God, the good of our brethren, who are refreshed with our Alms, the adorning of our Profession with these fruits of Piety, the edification of others by our good example, the stopping of the mouths of our Adversaries, [Page]our own present good, both in respect of temporal and spiritual benefits, and the furthering and assuring of our eternal salvation; all which shews that howsoever any man may give gifts out of natural pity; yet onely the Christian and godly man, can rightly perform this duty of Alms-deeds; for it is a good work; and there are none do good, but those that are good; neither is it possible that there should be good fruit, unless it sprung from a good Tree: Charity and Pride do both feed the poor; the one to the praise and glory of God, the other to get praise and glory amongst men; in which Case God will not accept, but reject a mans bounty. As when one sent a Present to Alcibiades, he sent it back again, saying, He sendeth these Gifts ambitiously, and it is our ambition to refuse them. The Hypocrite aimeth chiefly at his own glory and good, either the obtaining of some worldly benefit, or the avoiding of some temporal or everlasting punishment; or finally, that he may satisfie God's justice for his sins, make him beholding unto him, and merit at his hands everlasting happiness.

But the Christian doth these works of mercy with great humility, remembling that whatsoever he giveth to the poor for Gods sake, he hath first received it from God, with all other blessings which he enjoyeth: In which respect when he doth the most, he acknowledgeth that he doth far less then his duty, and that with much infirmity and weakness; and therefore in this regard he humbly confesseth that his Almes are sufficiently rewarded, if they be graciously pardoned; the which, as it maketh him to carry himself humbly before God, so also meekly and gently towards the poore.

[Page]And indeed our axes, saws, hammers and chisels, may as well and as justly rise up and boast, they have built our houses, and our pens receive the honor of our writings, as we attribute to our selves, the praise of any of our good actions. And it were as ridiculous so to do, as to give the Souldiers honor to his sword; For of him, and through him, and for him are all things: to whom be glory for ever, Amen. Rom. 11.36.

If we have any thing that is good, God is the giver of it; if we do any thing well, he is the Author of it, Ioh. 3.2. Rom. 11.36. 1 Cor. 4.7. & 11.23. We have not onely received our talents, but the improvement also is his meer bounty. Thou hast wrought all our works in us, saies the Prophet Isaiah, Chap. 26. ver. 12. We do good Works, but so much as is good in them, is not ours, but God's: We for these things, magis Deo debitor est, qùam Deus homini; are rather debtors to God, then God to us. We cannot so much as give him gratias, thanks; unless he first give us gratiam, the grace of thankfulness. God gives not onely grace asked, but grace to ask: We cannot be patient under his hand, except his hand give us patience. God must infuse, before we can effuse. The springs of our hearts must be filled from that ocean, before we can derive drink to the thirsty. For as the virtue attractive to draw Iron, is not in the Iron, but in the Adamant; so all our ability is of God, and nothing as our own can we challenge, save our defects and infirmities.

Whence that of Austin, Lord look not upon my Works, but upon thy Works which thou hast done in me, or by me; which indeed he does even to the amazement and astonishment of all [Page] that are wise and truly thankful: For (mark it well) first he gives us power to do well, and then he recompenceth and crowneth that work which we do well by his grace and bounty.

Bernard reports of Pope Eugenius, that meeting a poor, but honest Bishop, he secretly gave him certain jewels wherewith he might present him, as the custom was for such to do: So if God did not first furnish us with his graces and blessings, wee should have nothing wherewith to honor him, or do good to others. Of thine own I give thee, said Iustinian the Emperor, borrowing it from the Psalmist, 1 Chron. 29.14. The use whereof before we leave it, would be this: First hope we for, but challenge not a reward for our well-doing: yet not for it self, but for what Christ hath done for, and by us.

Let this be the temper of our spirits, when we do any duty; Do we the work, give God the praise, To us the use of his gifts; to him the thanks and glory for ever. Yea having received all we have from him, and done all that we do by him; what madness and folly is it, not to refer the glory and praise of all to him, as the Apostle argues, Rom. 11.36. to which he adds, as an injunction; Whether ye eat or drink, or whatsoever ye do, do all to the glory of God, 1 Cor. 10.31.

O God, if we do any thing that is good, it is thine act, and not ours: Crown thine own work in us, and take thou the glory of thine own mercies.

God bestoweth upon us many indowments, to the end onely, that we should imploy them to his honor, and best advantage that gave them [Page] us: For that he may be honored by our wisdom, riches, graces, is the onely end for which he gives us to be wise, rich, gracious, Matth. 25.27, 30 1 Cor. 12.7. & 14.26. Rom. 12.6. Ephes. 4.11, 12. Yea it is the onely end for which we were created, Isa. 43. v. 7. & therefore it hath alwaies been the aim, end & mark which all the Saints have ever indeavoured to hit, though with several shafts; as the same beams are many, but the light one. For whereas the ignorant ascribe the effects and events of things to Fortune, the Atheist to Nature, the Superstitious to their Idols, the Politician to his plots, the Proud-man to his own power and parts, too many to second causes: in all these the Servants of God look higher, resolving all such effects to their first principle, Digitus Dei, the finger of God; ascribing to Him the praise, as I might abundantly shew from the Word, could I stand upon it: Yea, even Titus the Emperor when he was praised for a victory that he had got, made answer, That it proceeded from God, who made his hands but the instruments to serve him, as Iosephus testifies. The Godly, as they do all by his poxer, so they refer all to his glory.

CHAP. XLV.

BUt the Worldling hath neither heart nor brain so to do, or once to cast an eye, or have the least aim at God's glory, even in their greatest undertakings; or whatever they either receive or do: but instead of giving glory to God, they take it to themselves, as Herod did, Acts 12.23. ascribing the increase of their corn, wine and oyl, their honors, successes, &c. either to the goodness and sharpness of their Wit and skill, or to the greatness of their industry, or of their power and [Page] authority; saying with proud Nebuchadnezar, Is not this great Babel which I have built, by the might of my power? &c. Dan. 4.30. Have not I got all these goods, victories, preferments, &c. my self, and by mine own wisdom and providence, which the Prophet calls, sacrificing to their own net, and burning incense unto their drag, Hab. 1.16. Even as it fared with the children of Dan, Iudges 18. who ascribed the honor of their success to their Idols. Or as it fared with Israel, God gave them sheep and Oxen, and they offered them up to Baal: He gave them Ear-rings ▪ and Iewels for their own ornament, and they turned them to an Idol: Yea, poor silly souls, they are like Swine, that feed upon Acorns, without ever looking to the Oake from whence they fell. Or the Horse that drinks of the Brook, and never thinks of the Spring. Christ rains down Mannah, they gather it and eat it, and scarce ever think from whence they had it; at least the thought of his blessings is out of their minds, as soon as the taste is out of their mouths. As but one of those Ten, that could lift up their voices for cure of their Leprosie, return'd with thanks when they were cleansed; so it is ten to one if any give glory to God: Luck, or wit, or friend, one thing or other still lies in their way, and takes up Christ's glory, and the thanks ere it can come at him. Customary fruition hath made men scarce think themselves beholding to God. But as he that having fed his body, and asswaged his hunger, and gives no thanks, steals his meat; so in all other things. In visible benefits, not to see the invisible giver, is great infidelity and blindness: and indeed, if any thing infallibly proves an hypocrite, [Page] it is when base ends [...]are the first movers of good duties.

Now what I have spoken of good men in this point, I might shew of good Angels and glorified Saints in Heaven; yea of Heathens and Idolaters ▪ yea I might add, that not to be thankful, nor to acknowledge what God our bountiful Benefactor, bestows upon, and does for us, is to fall short of the very brute Beasts: The Ox knows no Owner but man, and him he does acknowledg and love according to his capacity, Isa. 1.3. And it's well known what strange things are recorded of Lyons, Dogs, Eagles, yea, how oft shall we see a Dog welcome home his Master, with all possible expressions of love and thankfulness, when perhaps his Wife entertains him with frumps and frowns: And certainly, had beasts the like knowledge with us, of their Maker, they would worship and serve him better then do their Masters; but for proof of this enough. Though indeed, if the very worst of men did but know and consider how they should pleasure themselves in being humble and thankful, they would use all their possible endeavours to that end; As most pleasant it is to God, and most profitable to us, both for the procuring the good we want, and for the continuance of the good we have.

CHAP. XLVI.

INto the humble and thankful soul, that giveth him abundance of glory; his Spirit enters with abundance of Grace, sowing there, and there only, plenty of Grace, where he is assured to reap plenty of glory. But who will sow those barren Sands, where they are not only without all hope of a good Harvest, but are sure to loose their Seed and Labour? [Page] And in common Equity, he that is unthankful for a little, is worthy of nothing; whereas thanks for one good turn, is the best introduction to another. Holy David was a man according to Gods own heart; and therefore he continually mi [...]eth with his Prayers, Praises; and being of a publike spirit, he discovereth the secrets of this skill: As when he saith, Let the people praise thee, O God, let all the people praise thee; then shall the earth bring forth her encrease, and God, even our God shall give us his blessing, Psal. 67.5, 6, 7. When Heaven and Earth are friends, then Summer and Winter, Seed-time and Harvest, run on their race. When God was displeased, what was the effect? Ye have sown much, and have reaped little. Again, when God was pleased, mark the very day; For from that very day I will bless you, Hag. 2.15. to 20 Whensoever glory is given to God on high, peace & good will shall be bestowed on men below, Luk. 2.14 Psal. 84.11, 12. Noah gave a Sacrifice of Praise for his deliverance from the Flood; And God being praised for that one deliverance, he perpetuateth his blessing, and promiseth an everlasting deliverance to the World from any more Floods.

Again, it is the only way to procure Gods Blessing upon our endeavours: It happened that Bernard one day made a curious and learned Sermon, for which he expected great applause, but received none: The next time he made a plain wholsom Sermon, and it was wonderfully affected, liked and commended. A friend of his noting it, askt him what might be the reason? Who answered, In the one I preached Bernard, in the other Christ; in the one I sought to win glory and praise to my self; in the other, the glory of God, [Page] and the salvation of souls, which received blessing from above, and that made the difference; yea, were there nothing good else in it, yet this were the way to gain true honor:

We cannot so much honour our selves, as by seeking to honour God: To seek a mans own glory, (says Solomon) is not glory, Prov. 25.25.27. but to seek Gods glory, is the greatest honour a man can do himself: For as Cicero said of Iulius Caesar, That in extolling of dead Pompey, and erecting his Statues, he set up his own: So who are more venerably esteemed and spoken of, then such as are most tender of Gods glory, and least seeke their own. They are the Lord's own words to Saul, They that honour me, I will honour; but they that despise me, shall be lightly esteemed, 1 Sam. 2.30: The way for a man to be esteemed the greatest, is to esteem himself the least. It is humility that makes us accepted both of God & Man, whereas the contrary makes us hated and abhorred of both: The Centurion did many excellent things, but he never did a Work so acceptable in the sight of Christ, as was his disclaiming his own Works. While Saul vvas little in his ovvn eyes, God made him Head over the twelve Tribes of Israel, and gave him his Spirit; but when out of his Greatness he abused his Place and Gifts, God took both from him, and gave them to David, whom Saul least respected of all his Subjects, 1 Sam. 15.17.28. & 16.14. Other proofs of such as he will honor, for honoring him, you have Gen. 39.21. Zeph. 3 19, 20. Dan. 2.19. to 50. as when Nebuchadnezzar sought his own honor, honor departed from him, and he was made like a Beast; but when he sought God's honor, honor came to him [Page] again, and he was made a King, Dan. 4.34. to the end. Before honour, goeth humility, Prov. 15.33. But when pride cometh, then cometh shame, Prov. 11.2. And commonly great Works undertaken for ostentation, miss of their end, and turn to the Author's shame; nor have any less praise then they that most hunt after it.

It's true, the Lord sometimes gives wicked men even what in their thoughts they ask; as some desire riches onely, and God gives it them with a curse; some honor and dignity, and they have it, that their fall may be the greater; others fame and reputation (as loving the praise of men more then the praise of God) and these have many times what they aim at; they are extolled to the skies, and that shall be the reward of all the good that ever they do. Lastly, God's people make spiritual and eternal things, Grace and Glory, and God's favour their onely option, and they have their desire; yea not seldom, are riches and reputation super-added, though they seek them not▪ they seek onely God's glory on Earth; as for their own glory, they let that alone till they come to Heaven, knowing that he onely is happily famous, who is known and recorded there: True, he lives so well, that the praise of men (especially good men) will follow; but as I said before, so say I again, he wil not follow it, least to gain the shadow, he should lose the substance; as Absolom in seeking a Kingdom, lost himself.

CHAP. XLVII.

IT is a sad thing to consider, how many formal Christians gul [...] themselves, in thinking that Christ will reward them, when they have done him no service: As for example, we find the Iews in the 58. of Esay, urging God with their fasting, [Page] (as those Reprobates, Luke 13. alledge unto him their preaching in Christs Name, & casting out Devils) We have fasted (say they) and thou seest it not; we have afflicted our selves, and thou takest no notice thereof; they expect some great reward; but the Lord answers, Have ye fasted to me? No such matter; and therefore sends them away empty, ver. 25. to 29. And so will he say unto these (that perhaps do many good works for the matter of them) Have ye done these and these things in love, obedience, and thankfulness unto me, and that in Christs Name, that my Name may be magnified, and my People won and edified? No, but in love to your own credit, profit, and such like carnal respects; and therefore look to it (as you love your own souls) for if in doing good, and discharging our places, we have served our selves, and sought our selves rather then God; when we come for his reward, (as Esau when he had brought the Venison, came for the blessing, making himself as sure of it, as if he had had it, before he kneeled for it) God's answer will be, Let him reward you whom you have served; Thou servedst thy self, reward thy self, if thou wilt; for I never reward any service but mine own: The Pharisaical giver, gives to himself, not to God; Dat sibi non Domino; He aims at his own praise, what reward can he look for, let him pay himself: But our Saviour, Mat. 6. makes the case so plain, that none can question it: Take heed (saith he) that ye do not your almes, that ye pray not, that ye fast not to be seen of men; otherwise, ye have no reward of your Father which is in heaven, ver. 1: and in ver. 2.5, 16: speaking of the Scribes and Pharisees, that did give their Alms, prayed and fasted to be seen [Page]and praised of men; he saith affirmatively, That they had their reward: And that we might the rather be warned, he adds to it. Verily, Verily, v. 5.16 Yea, in the next Chapter he gives us several instances of such as shall at the last day knock at Heaven Gates, (as it were) and cry out, Lord, Lord, open unto us, for by thy Name we have done many good things: To whom the Lords answer will be, Depart from me all ye workers of iniquity, I know you not whence ye are, ver. 22, 23. And the reason of it is, Civil mens good works are as a meer Carkase without the soul, since Faith is wanting: Nor is it any excuse before God, to plead that the matter of the Work is good, when the end is not so; for which, see Isa. 66:3:

Secondly, That the proud and unthankful shal lose the reward of all their performances, is not all; for as thankfulness and humility are the onely means to enrich us with God's Blessings; so pride and unthankfulness is the onely way to make God withdraw and take from us both himself and his blessings, yea instead thereof to send his curse, and to cross us in all we do, as may be proved plentifully: When the people became murmurers, it displeased the Lord, and the Lord heard it; therefore his wrath was kindled, and the fire of the Lord burnt among them, and consumed the utmost part of the Host, Numb. 11.1, 2: Because the King of Assyria said, By the Power of mine Arm have I done it, and by my wisdom, for I am prudent; therefore (saith the Lord) I have removed the borders of the people, and have spoiled their treasures, and have pulled down the Iuhabitants like a valiant man, Esay 10:13: When Nebuchadnezzar and Herod took the praise of their greatness, wit, & worth, to themselves, which was due to God, you know [Page] what came of it, Dan. 4. Act. 12.21, 22, 23. Esop's Crow, not content with her own likeness, went and borrowed a Feather of every Bird, and then became so proud, that she scorned them all, which the Birds observing, they came and pluckt each one their feather back, and so left her naked. Even so does God deal with all proud and ingrateful persons.

Hanani the Seer tells Asa King of Iudah, Because thou hast rested upon the King of Syria, and hast not rested in the Lord thy God; therefore is the Host of the King of Syria escaped out of thy hand: adding thereto, The Ethiopians and the Lubims, were they not a great Host, with chariots and horsmen exceeding many? yet because thou didst rest upon the Lord, he delivered them into thine hand, 2 Chron. 16.7, 8. And again, being diseased in his feet, it is said, That he sought not to the Lord, but to the Physicians; and what follows? Asa slept with his Fathers, and dyed; his Physicians could do him no good without God: the same Chapter, ver. 12.13.

CHAP. XLVIII.

THankfulness for one benefit, inviteth another: but how worthy is he to perish in the next danger, that is not thankful for escaping the former? Ingratitude forfeits mercies, as Merchants do all to the King, by not payment of Custom, Because Pharaoh saith, the River is mine own: therefore God saith, I will dry up the River Ezek. 29.3, 9. &c. Isa. 19.5, 6. Tamberlain having overcome Bajazet, asked him whether he had ever given God thanks for making him so great an Emperor? He confest ingenuously, that he had never thought of it: To whom Tamberlain replied, That it was no mervail so ingrateful a man should be made such a spectacle[Page]of misery. All which wise Solomon confirmeth, Prov. 11.28. and also Iob, Chap. 31. ver. 24, 25, 28. Gods glory to him is as the Crown to the King: Now there is less danger in stealing any thing from the King, then his Crown ▪ for if men rob him of his Tribute, or clip bis Coyn, he may perhaps pardon it: (though that were much, and he is not discreet that will run the hazard.) But if they go about to take his Crown from him, there is no hope of obtaining pardon for that.

God is very bountiful in all other things; his Wisdom he communicates, and his Iustice he distributes, and his Holiness he imparts, and his Mercy he bestows, and his onely Son he hath freely given, as Paul sheweth, 1 Cor. 1.30, 31. But his Glory he will not give to another, as himself speaks, Isa. 42.8. And indeed this is the main fruit and return that comes unto God from all his Works. This in the New Testament is as the fat of the burnt-offering was in the Old: and we know all the fat was the Lords, and he that did eat that, was to be cut off from his people, Levit. 3.16. & 7.25. If you will see it in an example, look upon Herod; who in stead of giving the glory of his gifts unto God, took it to himself, and was cut off from his people, by, or after a strange and unheard of manner, Acts 12.

And thus we see by what hath been said, that if pride, covetousness, hypocrisie, or any the like springs, shall set the wheels of our hearts a moving, our Honey will prove but gall, and our Wine, Vinegar; yea, if these be the ends of our doing duties, such an end will follow it, as we had better be without it, even such a misery at the end, as will know no end of misery.

[Page]Let men therefore beware they rob not God of his glory, which he so much stands upon, least Satan by God's just permission, rob them of their souls, which they ought so much to stand upon.

Again secondly, if the Grace of God be the Fountain from which all our endowments flow, and that God may be honored by our gifts, is the only end of our injoying them; let us not so much as share with God in squinting one eye at Gods, and another at our own honor; Yea if God wil reward no Work, nor bless it with his Grace, unless it be intended to his glory: Let us direct all our thoughts, speeches, and actions to his glory, as he hath directed our Eternal Salvation thereunto: Let us make God the Alpha and Omega, the first and the last, of all our actions and endeavours; Let us add this to all our other gifts, that we give the glory of them to God: As what else should men propose for their end, then that glory which shal have no end? Yea let us with one unanimous voice say, He hath given us all the Grace and Happiness we have, and we wil give him all the possible thanks and honor we can; let it be our main request and daily prayer: Teach us, O Lord, to receive the benefit of thy merciful favours, and to return thee the thanks and the glory, and that for ever and ever. And so much of the Ends, which we are to propound to our selves in our beneficence; the lets and impediments follow.

CHAP. XLIX.

I Might mention many great lets and impediments, as Ignorance, Infidelity, Pride, Intemperance, self-love, hard heartedness, and other the like, [Page] do much hinder mens bounty and liberality to the poor, as may partly appear by what I have already delivered; but nothing like Covetousness; yea name but Covetousnese, and that includes all the rest. Covetousness is the Grave of all good, it makes the heart barren of all good inclinations; and it is a bad ground where no flower will grow.

It cannot be denyed, but enough hath been said in this and the Poors Advocate, to perswade any rational man, not onely that there is a necessity of this duty, but sufficient to enflame him with a desire of performing it, according to the utmost of his ability: But so it is, that the Covetous Miser is so far from being prevailed withall, that he will not come so near the same, as to give it the hearing.

Or suppose such an one should be so ingenuous as to hear it, there is no hope of prevailing with him: As what think you, when that rich man, Mark 10 17. &c. who ran after Christ, kneeled down to him, and was so inquisitive to know how he might attain eternal life; yea, who had from his youth squared his life according to Gods Law, insomuch that Christ loved him; Yet when he was admonished by our Saviour to sell all and give to the poor, and he should have Treasure in Heaven, he turned his back upon Christ, and went away very sorrowful, because he was marvellous rich. He had a good mind to Heaven in reversion; but for all that, he would not part with his Heaven, whereof he had present possession: Whence our Saviour so bewails the miserable condition and difficulty of such mens being saved, v. 17. to 26. And the Apostle the like, Eph. 5.5. 1 Cor. 6.9, 10. For if he that had so good affections, made conscience of [Page] all his wayes, was so desirous to be saved, that Christ was taken with him; What hope of this Wretch that hath a blockish, seared, and senseless Conscience, that is past feeling, and never made scruple of any thing from his infancy? No, these solid Arguments, and strong inducements from Gods Word, wil be so far from prevailing with him, that it is rare if he do not slight and scorn what hath been spoken. The covetous man knows no other God then his belly, and desires no other Heaven then his Coffers full of Angels.

Thirdly and lastly, admit the best that can be expected, viz. that he shall not only lend a listening ear to all that hath been said, but that it does also convince, and almost perswade him to become liberal; As I dare appeal to their own consciences that have hitherto heard what hath been alledged out of God's Word, whether it hath not made their hearts burn within them; whether they have not been convinced, and with Agrippa, almost perswaded to become merciful, Acts 26.28. Whether with Pharoah, their spirits have not began to thaw a little, Go, do sacrifice to your God in this Land; yea in their judgements yeilded to all that hath been demanded them, and been ready to pray some Moses to pray for them: And yet harden and knit again, whereby all labour (like Moses Message, or the sweet words of Paul) it utterly lost. The covetous man, though he be convinced in his conscience, and doth resolve to be bountiful, yet no hope of his doing it; for his goodness is as a morning Cloud, and as a morning dew; it goeth away as the Lord once spake to Ephraim and Iudah, Hos 6.4.

[Page]Good thoughts to carnal & covetous hearts, are only as Passengers, not Inhabitants; they may make it a thorough-fare, but they can never settle or remain there: If at any time they melt with Pharoah, they suddenly knit again. Nor is there any heart made of flesh, that wil not at some time or other relent. Even Flint and Marble wil in some weather stand in drops. It is not onely recorded of Pharoah, that he did thus melt, and of Agrippa, that he was almost perswaded to become good; but the holy Ghost further testifies, that Esau wept; Ahab put on Sackcloth, that Iudas repented, and restored; that Foelix trembled; that Pilate took Christs part, and washt his hands in witness that he was free from the blood of that just man; that Balaam wisht to dye the death of the righteous; that Herod delighted in Iohns Ministry: And yet we see that all came to nothing.

CHAP. L.

GOod deeds flow from good men (such as know themselves deputed Stewards, not Independent Lords of their wealth) as naturally as springs out of Rocks: But with the covetous Cormorant it is far otherwise; as good perswade a Caniball, as the covetous to shew mercy: To wrest any good deeds out of the Dives's of these dayes, (though there be millions in the case of Lazarus) is far more hard then to wring Verjuice out of a Crab; yea, you may as wel press water out of a stone. We read 1 Sam. 25. that churlish Laban (Nabal I should say, though the difference bee so smal, that these two infamous Churls spel each other's Name backwards) when distressed David askt him victuals, he reviled him, when he should have relieved him. Nothing more cheape then good Words; these he [Page] might have given, and been never the poorer; but his foul mouth doth not onely deny, and give him nothing, but that which was worse then nothing, bad Language; So fares it with these Churls, when any David is driven to ask them Bread, they give him stones instead thereof; let them be moved by some one to give an Alms, or do some charitable deed, they cannot hear on that ear.

Or if this Wretch for his credit sake, does speak fair, all his good deeds be onely good words; and he may be answered as that Beggar did the Bishop, when instead of an Alms he gave him his blessing, That if his blessing had been worth a penny, he would not have been so bountiful. So that if every house were of his profession, Charities Hand would no longer hold up Poverties head.

Words from a dead man, and deeds of Charity from a covetous man, are both alike rare, and hard to come by. The Mountains are not more barren of fruit, then he of goodness; The Rocks are not so hard as his heart; he is a friend to none but himself; His Charity begins at home, and there it ends. To urge or perswade him to be liberal, is all one, as to intreat a Tyger to be tame and gentle, or a Wolf to be pittiful and mercifull.

There is such an antipathy between his heart, and one that is in distress, that he hath not the patience to hear a poor man speake; yea out of a desperate resolution to give him nothing, he wil not vouchsafe to look upon him, but turn his face or eyes another way, as though the poore man were such an eye-fore, as might not be endured. And this he does for fear of being infected with the contagion of the poor mans misery; [Page] or lest it should cause a spmpathy, and [...]llow-feeling of his calamity; or lest his co [...]scious eyes should check his churlish heart, and put him in mind of his barbarous inhumanity.

But let all such be assured, that as they turn away their eyes from the poor in the day of their misery, so the Lord wil turn away his face from them in the day of their calamity: And as they have stopped their ears at the cry of the poor, so they themselves shall cry, and God will not hear them, as it is Prov. 21.13. And just it is, that as the unmerciful wil not hear others when they stand in need, so God should not regard them when they shal stand in need: Blessed are the merciful (saith our Saviour) but that stands not with his disposition; for the penny which comes out of his purse, is like a drop of blood drawn from his heart; and his reward shall be answerable.

The covetous man's heart is like his Chest, ever close shut, except it be to receive. He is sparing & niggardly in giving, but open handed to receive whatsoever is brought; like an Hog or Medler, he never does good to any til he be dead and rotten, He is like a Butlers earthen box, out of which nothing can be drawn til it be broken; Or some kinde of Vermine, which is of no use til uncased. He resembles a spunge that soaks up excessively; but til Death comes with his Iron grasp to squeeze him, he will not yeild one drop; Onely then some good comes of his Goods.

Indeed it is great pity the State does not by him, as Epaminondas did by such another, who having notice of a rich man that had no care of the poor, (but would answer them like churlish Nabal, Shall I give my meat and drink unto men whom I know not? Or like Cardan Doctor of Physiek in Rome, who when Out-landish Schollars came to him, would answer [Page] them, What have I to do with Forraigners? I am Cardan, I care for no man except he brings me money) sent a poor man to him, and commanded him under great penalty to give him presently six hundred Crowns; who hearing it, came to Epaminondas, and asked him the cause thereof; Who replyed, This man is poor and honest; and thou who hast cruelly robbed the Commonwealth, art rich; and so compelled him to be liberal in spight of his teeth: Howbeit if they hanged him up (as Atillus a good King of this Land, did all oppressors of the poor, and distributed their Goods to those they had impoverished) they did him no wrong: But for want of this, like Horse-Leeches, or a sort of Vermin too homely to name, that have no place for voidance of their excrements, being nevertheless very insatiable, they swell with sucking of blood, and so burst.

O the wretched and sad condition of a sordid, sensual self-lover, of a covetous miserly muck-worm, and the small hope there is of his being better!

The salvage creatures, as Lyons, Tygers, Bears, &c. by Gods appointment and instinct, came to seek the Ark; men did not onely slight it, but scorned and scoffed at it. Nebuchadnezzar was more a Beast before he grazed in the Forrest, then while he did, or afterward.

The death of Christ darkned the Sun; shoke the earth, clave the Rocks, opened the Graves, and raised the dead; all could not put faith into the Iews hearts, brutish, yea even senseless Creatures, are more sensible then corrupted reason. And of all the rest of the Iews, the Scribes and Pharisees who were covetous, were the least sensible, because they did shut their eyes, [Page]stopt their ears, and barrocado their hearts against all our Saviour did or said; which is just the case of these men.

All objects to a meditating Solomon, (a wise and holy Christian) are like wings, to reare and mount up his thoughts to Heaven. But these sit like sots, under the sound of Gods Word, and are not at all sensible; yea, though they feel his Ax at the root of their consciences, & be smitten with some remorse, yet they go on in sin: But what became of Pharoah that would not hearken to Moses, though he came with a Message from God? Of the rich Glutton, that made no more reckoning of Moses and the Prophets? Of Lot's sons in Law, that counted their Fathers fore-warnings a meer mockage?

The Birds of the Ayre seem to be wiser then we; for when they know the Gin, they will avoid it: But we knowing the Devils illusions, yet wilfully run into them. Sin blinded Sampson so, that finding Dallilah's treachery three times, could not be warned, although he never found her true in any thing, Iudg. 16. The case of all impenitent sinners, but especially of the covetous, as hereafter they wil acknowledge when Hell Flames hath opened their eyes, which Covetousness hitherto hath blinded, and made meer Atheists; for they acknowledge no other God but Mammon: Every covetous man is a close Atheist, as thinking it weakness to believe, wisdom to profess any Religion: The Children of Israel would not believe Samuel before they saw a miracle, 1 Sam. 12.16. &c. should the covetous man see as many miracles as Moses wrought before Pharoah, he would be the same man stil, and a rare miracle it wil be if ever he be saved, as our Saviour shews, Mar. 10.25.

CHAP. LI.

[Page]

ANd so you have (in this, and the other two parts of the Poors Advocate) the necessity, the matter, the manner, the nature, the kinds, the quantity, the subject, the object, the time or continuance, the means, the motives, the ends, the impediments, & the remedies of this most excellent Grace; or Christian Duty, so oft pressed, patterned, and commended in the Word. It remains onely that I should apply them; for I have more need to press the payment, then prove the Debt, though sure I am, it is from the foulness of mens stomacks, prevailing above the goodness of the food, if what hath been delivered, does not prove effectual. Wherefore in the first place, Hath God so strictly commanded it? And is there such a necessity of shewing mercy to the poor members of Iesus Christ? That there is no being saved without it, hath God therefore given us all, that we may impart some part thereof to others that want? Shall God have glory by it? Hath he promised to bless the merciful man in his temporal, civil, spiritual, and eternal estate? Is there no such way to grow rich, as by being bountiful to the poor? Is it the most certain and infallible way never to want? Is sparing in this case, the worst thrift? Wil with-holding from the poor, bring a man to poverty? Shal we have the benefit of their prayers, and their loins to bless us? Is this the Way to obtain God's blessing upon our persons, whereby we shall be kept in perpetual safety, & delivered from the malicious practises of all our enemies? Will God hear us, and send us succor in all times of need (as we hear and pity the poor) and even [Page] make our beds when we are sick. Wil what we have this way distributed, stand us in more stead at the hour of Death, and Day of Iudgement, then all the Wealth in the World? Shall the merciful be rewarded with illumination and conversion? W [...] these Works of Mercy bring such joy and peace, confirm our hope, and sweeten all our afflictions? Are they evident signs of saying Graces? And do they assure us of our future reward; and fruition of God's presence hereafter? Is it the onely way to an honourable and honest repute and report, living and dead, procuring all love and respect from good and bad: Will God bless the merciful man with an happy match, & a godly off [...]spring? Shall what we give, be paid again unto our children, and posterity, with an addition of all other blessings, who otherwise shall not prosper, but be Vagabonds, and beg their bread. Is it a thing so pleasing to God, that he accounts what is given to them, as lent to him: And so acceptable to Christ (by reason of the near union that is between him, the poor and us, being but one mistical body, whereof he is the Head) that what we do to them, his members, he takes as done to himself; and will accordingly reward it, or plague the neglect thereof, both upon us & ours here, and our bodies and souls hereafter: Is it so, that what we disburse in this World, we shall receive again by Bill of Exchange in Heaven? And that it is not so much given, as laid up? insomuch that we may truly say, What we gave, that we have. If besides all this, God hath promised to reward a little mony, meat & clothes, with an infinite & Eternal Kingdom of glory, have the poor as true a right [Page] to it, as we have to the residue? Are we no less beholding to the poor, then they are to us? Would we (were it our case) think the contrary very unequal? (For if we look on the sufferings of others, as heavier then our own, this will beget thankfulness; if we look on the doings, gifts and graces of others, as better then our own, this wil beget humility.) Shall they thereby be the better able to serve God in their several stations? Shall they have cause to pray for, and praise God for us? Will it stop our enemies mouths, and make them think the better of our Religion, and happily win them to imbrace the truth; at least, seeing our good works, they will glorifie our Father which is in heaven? Whereas the Poore shall onely have some outward relief and comfott thereby? Shall wee fare the better for it in our souls, bodyes, names, estates and posterities, with many the like which might be added for our e [...]couragement to this duty? Then they should serve (as one would think) as so many effectual and strong arguments to move every Christian to the diligent and frequent doing of them.

Yea, by this time (as I hope) I have made some way in the Worldlings heart, to rellish the relieving of the poor; at least it concerns men to urge and press these motives upon themselves, until they have compell'd their unwilling wils to resolve to interest themselves into so many promises and blessings, and to shun the danger of so many threats and judgements, as the neglect thereof will incur: As did we thus hide the Word of God in our hearts, and particularly apply these things to our Consciences, it would work [Page] this Grace in us all: Which otherwise will prove no other, then as a sweet harmony of Musick to [...] deaf man. It is not unknown to us, that Nathan wrought more upon David by a particular, private admonition, then all the Lectures of the Law could do for three quarters of a year together.

Yea, let but this be done, or indeed do but wel weigh what hath been said, and it will be sufficient to perswade any covetous Nabal alive (if he hath either heart or brain) or indeed any care of, or love to himself or his, to become as liberal as Zacheus himself. However I doubt not but some wil be so wise as to consider the premises, & thereupon to give as God in his Word injoins; And that others will do the same, if it be but meerly out of self-love; for there cannot possibly be more rational or strong inducements, more rare & remarkable Benefits and Promises to any duty, then is propounded to this particular Grace. Wherefore if there be any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any compassion and mercy towards your selves or others, think of these things, accept of these blessings; rush not upon so many Curses, but break off your sins and former unmercifulness, by righteousness, and your iniquity by shewing mercy towards the poor, Dan. 42 Distribute to the necessities of the Saints, minister unto them of your Substance, like Mary Magdalen, Ioanna, the wife of Chuza, and Susanna; And give your selves to Hospitality, Rom. 12.13. Luke 8.2.3. Suffer not the naked to lodge without garment, and without covering in the cold, Job 24.7. Yea, if thou dost but wel weigh what benefit it will bring to thee, by being bountiful to them, thou wil [...] be glad to meet with, and [Page] invite such an object, or opportunity of doing good, and be thankful for it; even as Zerxes the Persian Monarch said, when Themistocles came to him, being banished his own Countrey; Let the Athenians send us more of such guests. And indeed, if men will not be moved, nor drawn to good with the threefold cord, inerrableness of Precepts, innumerableness of Examples, inestimableness of rewards, (and yet here is more then a sevenfold Cord) no hope that any means should prevail with them, as St. Austin speaks: If Othniel be told what preferment he shall get for taking Kiriath Sephar, he will undertake that difficult task, Iosh. 15, 16, 17. And if David does but hear what shall be done to the man that kills Goliah, he dares accept the challenge of that terrible Champion, 1 Sam. 17. If Moses hath once respect unto the recompence of the reward, he will be content to suffer affliction with the People of God, Heb. 6.11.25, 26. And if the Apostles expect to receive some great thing of Christ, they will soon forsake all, and follow him, Matth. 19.27, 28. We should therefore be forward to keep this Commandment of shewing mercy to the poor, since in the keeping of it, there is great reward, Psal. 19.11.

CHAP. LII.

AGain secondly, if Bounty be the best and surest way to Plenty; If such Gain comes by giving; If this be the onely way to have our Barns filled, and our Presses to burst with abundance; If by giving to the poor for Christs sake, our riches shall encrease and multiply, like the Widows handful of meal, or those Loaves and Fishes in the Gospel, and [Page] that the more wee give, the more wee have: That liberallity will make a man lastingly rich, as having Gods Word that such shall never want: If we can no way be so liberal to our selves, as by giving to the poor, and in them to the possessor of all things; It should methinks make rich men of all others, put the same in practice, since they are all for gain, and looking after commoditie; all for treasuring up, all for themselves, all for riches, it being their onely summum bonum; For no such way to encrease their Estates, or benefit themselves, can ever be found out; this wil do it above what they are able any other way, or what they were ever yet acquainted with: How then should it take with them? How should it not whet them on, and make them put the same in practise? For should you rich men plot and break your brains to study and contrive all the dayes of your lives how you may do your selves the greatest good, this is the onely way.

It is fabled of Midas, that whatsoever he touched, it was turned into Gold; but it may more truly be so said of the hand of Charity; for that turneth a Cup of cold Water into a never failing Mine of Gold: As thus; if we but sow the seed of our Beneficence, we shall not onely reap an earthly crop, but have also an heavenly harvest, which wil never fail us; it wil return unto us a double Harvest, the crop of all temporal and spiritual benefits in this life, and of everlasting blessedness in the life to come. This is the true Philosophers Stone, yea it exceeds by far, all that any report of it. For the Lord will repay and reward us, not onely with the true Treasure of spiritual [Page] graces, and eternal glory; but stooping to our infirmity, even multiply and pay us with our own mony also, even with the coyn of worldly blessings, which is so currant among us. And what greater gain can be imagined, then to change Earth for Heaven, transitory trifles for eternal treasures, the bread of men for the bread of Angels, rotten rags for glorious robes, and a little drink, yea a cup of cold water (if the Well or River be our best Celler) for the Water of Life, which will infinitely delight and satisfie us, without glutting or satiety. Then is our Saviours words, Luke 12.33. worth harkening to of all rich men, where he saith; Give alms, provide your selves bags which wax not old, a treasure in the heavens that faileth not, where no thief approacheth, neither moth corrupteth. And indeed it being so, a man would think there needed no pressing, or perswading any to this duty, that have either grace or wit; for who does not wish well to himself and his? and yet no duty more neglected; insomuch that I can never enough admire! the little Charity of most rich men in these daies, or pity their simplicity. For the want of Charity is the strongest conviction of folly that can be. Nor were it possible they should be so close-fisted, if they were not as barren of Wit, as they abound in wealth▪ As observe but the depth of such an one, he buies a Lease of seven years, with an Inheritance that is everlasting.

There can be nothing more strange in my judgment, then that covetous men, who are all for themselves, and for gain, should so neglect the greatest gain and interest, (with infallible security) [Page] that ever was heard of! But Solomon gives the reason, Prov. 17.16. for what he speaks there of a Fool, is more true of a Covetous & Uncharitable Rich man; He hath a price put into his hand, but he wants an heart to make use thereof. As O the brave opportunities such have! to be happy, and to make their seed happy here, and much more hereafter, if they were wise, and did but truly love themselves, and their precious souls. Whereas now like fools and mad men, they will needs be more miserable then thousands that want those blessings, wherein they abound: yet so foolish and mad are most rich men, as common experience does too wel teach us: As, wil they not lend a man on his Bond for six in the hundred? sooner then accept God's hundred for one, ensured on a Word so firm, that one Iota of it shal not perish in the general fire of heaven and earth; and how could this be? were not these words of Christ, Matth. 25.41. to the end ▪ and the great day, together with the signs of God's love manifested on the Cross, a meer tale that is told, and of no concernment to us. But

CHAP. LIII.

THirdly, If with what measure we mete to the poor, it shall be measured to us again, as it fared with Dives touching Lazarus, Luke 16.20, 25. If the sentence of Absolution or Condemnation at the day of judgment, shal be pronounced either for, or against us, according as we have performed or omitted these works of mercy; to those and onely those who have fed the hungry, cloathed the naked, visited the sick, &c. Come yee blessed, &c. And contrarily, to those that have not done [Page] these duties in relieving Christs members, according to their abilities, and the others necessities; Depart ye cursed, into everlasting Fire, &c. In what a case are all miserly and unmerciful muckworms? Yea what wil become of most rich men in these dayes, who being worth thousands, wil let the poor starve rather then relieve them with any considerable supply? I profess it is wonderful to me, that ever such sordid, self-lovers, can looke for, or expect to find the least mercy from God at the great Day of Retribution. Certainly they must needs think there wil be no such Day of Iudgement as Christ speaks of, or that he is a notorious Lyar, and means not to be as good as his word; For if they do in the least believe either of these; yea if they did but come so near believing, as to grant such a thing may be, or it is possible, they could not be such careless, witless, and wicked fools, as to venture and hazard the salvation or damnation of their souls, upon the doubtful event of such a weighty business.

O my Brethren! bethink your selves (before your Glasses be run out) be perswaded, be perswaded to love your money less, and your selves and souls more. And do not lose your souls to save your silver; or if you do, you wil one day dearly rue it, I mean when you come in Hell: As let me ask your Consciences but this question, What would you give in those scorching flames to be delivered out of them, into Abrahams bosom, or the Kingdom of Heaven? Yea, what would you not give, if you then had it? Let Nabal be but ransomed out of Hell, he wil no longer be a Churl: Let Dives return from that fiery Lake, to [Page] his former riches, the sensible World shall admire his Charity. Let Iudas be ransomed out of Hell, he wil no more betray his Master for money. Let Esau find the same favour, he will never again sell his Birth-right. Nabal then would no longer oppress. Achitophel then wil be no longer a false-Counsellor, nor Ahab a bloody Tyrant. Finally, if all damned souls could but be admitted to come out of Hell, and get a promise of Heaven upon condition of extraordinary obedience for a thousand years, how precisely would they live? And how would they bestir themselves, that they might please God, having once tasted of those torments which now many are in doubt of, because no man ever saw Hell, that returned back to make the relation? yea, if the offer were but made to these Churls on their death-beds, when Conscience begins to accuse, God appears to be angry, and Satan is ready to seize upon their souls, they would then give all they have, had they ten thousand worlds, for a short reprieve, to the end they might have the like possibility; As certainly, when Pharoah saw the Sea ready to swallow him; he was heartily sorry that ever he had wronged poor innocents, and oppressed God's own portion: How much more, when he felt the flames of Hell-fire about his ears? And the like of Ahab, touching Naboth, and all such covetous and cruel men. What gained Laban, and Nabal, or Dives, or that rich man in the Gospel, by heaping up Riches, and ingrossing all to themselves, when shortly after by their covetousness and cruelty, they both lost their Estates, and themselves? The foolish Virgins to save, or spare a [Page] a shilling, brought no Oyle; but when their Lamps were out, and the Bridegroom was come, what would they have given? Yea, what would they not have given for a little Oyle, and for entrance with the wise, into the Wedding? Such will one day be the case of all covetous men: Indeed at present none are wise but they; for they account poor honesty but a kind of simplicity; but then they wil acknowledge themselves to have been of all fools, the greatest; nor deserve they any pity: Who pities that man's death, that having the Medicine by him which can help him, dyes and will not take it? If ever you see a drowning man refuse help, conclude him a wilful Murtherer.

O my Brethren! look not for Dives nor Iudas to come out of Hell to warn you, since all this that I have said, and much more, is written for your learning and warning; lest it fare with you, as it did with the Greeks of Constantinople, who had store of Wealth; but because they would spare none to the reparation of the Walls, and maintenance of the Souldiers, they lost all to the Turks, which afterwards no money could recover. Or as it fared with Hedelburough, which was lost through the Citizens Covetousness; for being full of Gold and Silver, they would not pay the Souldiers that should have defended them; Though neither their folly nor loss was comparable to this of yours; For what is the Loss of Life or Countrey, to the loss of a man's Soul, and the Kingdom of Heaven. The covetous Iews, spoken of by Josephus, loved their money dearly; when being besieged, they did in gorge their Gold for all the [Page] night, and seek it in their close Stooles the next morning: But nothing so wel as these Cormorants I am speaking of, who by covetousness and overmuch sparing, resolve to lose Life, Substance, Soul, Heaven, Salvation and all. O wretched, wicked and foolish generation!

CHAP. LIV.

FOurthly, If there needs no other ground of our last and heaviest doom, than, Ye have not given, Ye have not visited: If the main point which Christ wil scan at the day of Judgement, is the point of mercy. If he wil accuse the Wicked at the last day, not onely for taking the meat out of the poors mouths, or plucking their apparel off their backs; but for not feeding them, and putting cloaths upon their backs, as is evident by Matth. 25. and as I have made plain; then are all Negative Christians in an ill taking.

It is strange to see how many several ways men have to deceive themselves: One thinks it enough that he is of the outward visible Church, born of Christian Parents, hath been baptized, &c. Another so confidently hopes for Salvation by Faith, that he little regards honesty, or true dealing amongst men. Another sort flatter themselves with promises of mercy; as, Christ suffered for all; God would have all to be saved; At what time soever a sinner repents, he shall be forgiven, and the like; and with these they batten their own presumptuous confidence, be their lives never so licentious. Yea where is the man that wil not boast of his love to Christ? though they even hate all that any way resemble him; but [Page] of all others, such as live harmless Lives, and do no hurt, think it sufficient, and that it greatly matters not for doing good, so they do no evil. And in these conceits they go on to the end of their lives, without once questioning how they shal enter in at the straight Gate. Their deceitful hearts serve them as Iael did Sizera, who flatteringly said to him, Come in my Lord, giving him Milk, and covering him with a Mantle, but withal, nailing his head to the gronnd. As see how the Rich Glutton flattered himself with hopes, until he was in Hel-flames: For notwithstanding he had denied poor Lazarus the very crumbs that fell from his Table, yet he could challenge Abraham for his Father, saying, Father Abraham have mercy on me, &c. Luk. 16 But refused he was, because he had not the works, nor indeed the Faith of Ahraham, though he might seem to profess and pretend it. And the like of those Iews, Iohn 8. For they could boast to Christ, that Abraham was their Father; but he gave them a cutting Answer, If ye were Abraham's Children, ye would do the works of Abraham, ver. 39. Vainly do they speak of their love to Christ, who yet are wanting to his members. Neither can there be a truer argument of a godless person, then unmercifulness: If we know a man unm [...]rciful, we may boldly say, He is ungodly, Iohn 3.17. The lack of Charity, is the conviction of Hypocrisie, 1 Cor. 13.1, 2, &c. The righteous is merciful, and giveth, Psal. 37.21, 22. But the Wicked are so far from this, that they borrow, and pay not again. The Father of Mercies hath no Children but the merciful, Matth. 5.7. He that is not a feeling-Member of others miseries, [Page] is not of that Mystical Body, whereof Christ is the Head. It is not who is called a Christian, or who is baptized; for in that number we shall find abundance of Hereticks, no fewer Hypocrites, and inn [...]merable ungodly persons; some not informed in their Iudgements, the rest not reformed in their lives; Neither is it enough that we are civil honest men whom none can justly accuse; for we are commanded 1 Pet. 3.11. to eschue evil, and to do good; to eschue evil, is the first lesson of Christianity, but not all; to do good is the second, and greater half, 2 [...]im. 2.19. Let every one that calls on the Name of the Lord, depart from iniquity; that is one step, but not high enough; We must also do the will of our Father, Iohn 7.17. Every Tree that brings not forth good fruit, (for all it brings forth no bad) shall be cut down for the Fire; And the servant that doth not imploy and increase his Talent, (for all he returns it safe and whole to his Master) shall be bound hand and foot, and cast into utter darkness, Matth. 25.30.

Thou hast a servant who is neither Thiefe nor Drunkard, nor Swearer; no, none is able to tax him with any vice or unthriftiness; yet bacause he sits all day with his hand in his bosom, and does nothing, thou correctest him: Why what harm hath he done? Thou canst not charge him with any thing but his not doing of something, yet he deserves chastisement: So in this case there needs no more to prove thee wicked, and to make thee of the number of those Goats which shall be placed at Christ's left hand, and to whom he shall say, Depart ye cursed, then that thou hast not done these works of mercy, which are no less commanded, then the wickedst actions are forbidden.

[Page]Good deeds are such, that no man is saved for them, nor without them. Indeed Faith is the life of a Christian; but the breath whereby he is known to live, is Charity, 1 Cor, 13.3. Faith doth justifie, our works do testifie that we are justified: Therefore justifie thy Faith, that thy Faith may justifie thee. There is much Faith talked of, but little faithfulness manifested; abundance of love, but not a spark of Charity, Gal. 5.22. But let men pretend what they wil, he that hath Grace, or the love of God in his heart, wil shew it in Works of mercy, to the end, that God may be honored, and others won and edified thereby. Blessed are the pure in heart, saith our Saviour, for they shall see God, Matth. 5.8. They must lead vertuous lives on Earth, that ever expect in Heaven to see the Lord Iesus. Now the inward disposition of the heart is outwardly ingraven in the life. Shew me thy faith by thy works, sayes Iames, Iam. 2.18. That is, by thy active obedience, which consisteth in doing God's Commandments; and passive obedience, in suffering his Chastisements. Though Faith be alone in Justification, yet not in the justified; as the Eye, though alone in seeing, yet not in him that seeth, but joined with the Ears, Nose, Hands, and many other members of the body.

Faith the Queen of Graces, hath her Gentleman-Usher before, and her Servants following after. If you see not Repentance go before Faith; nor Works attending on her: know that it is not she. There is a zeal without knowledge, and there is a knowledge without zeal; there is a faith without obedience, and there is an obedience without faith; there [Page] is a love without fear, & there is a fear without love; & both are hypocrites. We are justified by faith, sayes Paul, Rom. 4.3. We are justified by works, says Iames, Iam. 2.21 St. Iames dealt with them that stood too much upon Faith without Works, S. Paul dealt with them that stood too much upon Works without Faith.

Wicked men, if we mark it, are all for extreams, and extreams onely bear rule in this World, because there is still but one virtue for two vices, which cowch so close beside her, that the natural man can scarce see her; as for instance, you shall ever see Pride on the one side, Rusticity on the other side, and comeliness in the midst; Flattery on the one side, Malice on the other side, and Love in the midst: Diffidence on the one side, Presumption on the other side, and Faith in the midst. Superstition on the one side, Atheism on the other side, and Religion in the midst: Ignorance on the one side, Curiosity on the other side, and knowledge in the midst: Carefulness on the one side, Carelesness on the other side, and Diligence in the midst: Covetousness on the one side, Prodigallity on the other side, and Frugallity in the midst. But to these Virtues, or to keep the mean, Worldlings are always to seek, as hereafter they wil be of a blessing.

Gods Servants are known by this, they square all their actions and intentions by the Rule of the Word, as knowing that if they do never so much to satisfie anothers Will, or their own, it avails nothing with God, if it be not done for God. Therefore David prayes, Teach me O Lord, to do thy will, not my Will; for we need not be taught to do our own wills; every man can go to Hell without a Guide. Now he that wil do Gods Will, and live by the direct Rule of his Word, must repent and believe[Page]the Gospel, Mark 1.15. that is, joyn with his faith in God's Promises, obedience to his Precepts; For Faith and Obedience are as inseparable as life and motion, the Sun and its light.

And al [...]beit in our Justification, Christ saith, Fiat tibi secundum fidem tuam; be it unto thee according to thy Faith, Matth 9.29. Yet in our salvation, Redditur unicuique secundum opera sua; Every man shall be rewarded according to his works, Matth. 16.27. Neither wil Christ say when he shal sit upon his throne, Ye have believed, but you have done; Come ye blessed, Matth. 25.35. and in Matth. 25.21. Well done good Servants; not wel known, nor wel spoken, nor wel purposed, but wel done: This is the perfect Rule, Gal. 6.16. And as many as walk according to this Rnle, peace shall be upon them, and mercy, and upon the Israel of God. Again, it is not knowing, or hearing, or preaching, or casting out Devils in Christs Name, nor praying, Lord, Lord, &c. but he that doth his will; and when he hath done it, accounts himself an uprofitable servant; that shal be saved, Luke 17.10. And indeed, if men were not wilfully blind, and did not choose to follow the deceitfulness of their own hearts, rather then believe God's Word; It were impossible they should ever hope for mercy without filial Obedience, since the Scripture thoroughout continually calls for practice, as to ad some instances to the former. If you ask God who shall dwell in his holy Mountain, he saith, The man which walketh uprightly, Psal. 15.2. If ye ask Christ who shall enter into the Kingdom of heaven; he saith, Not they which cry, Lord, Lord, (though they cry twice Lord) but they which do [Page]the will of my Father, Mat. 7.22. If you ask him again, How you may come to Heaven; he saith, Keep the Commandments, Luk. 18.20. If you ask him again, Who are blessed? He saith, Blessed are they that hear the Word of God, and do it; here are none but doers. If you ask an Angel, who are blessed? he saith, Blessed are they which keep the words of this Book Revel. 22.7. Here are none but doers. If you ask David, Who are blessed? He saith, Blessed are they that keep judgement, and he that doth righteousness, Psal. 106.3. & 103.18. If you ask Solomon, Who are blessed? He saith, The man is blessed that keepeth God's Law, Prov. 29.18. Here are none but doers. If you ask Esay, Who are blessed? He saith, He which doth this, is blessed, Esay 56.2. If you ask St. Iames, Who are blessed? He saith, The doer of the Word is blessed in his deed, Iames 1.25. Here is none but doers mentioned, Matth. 7, 21. Rom. 2.13. So that blessedness and doing, go always together; For as the works that Christ did, bore witness that he was Christ, Ioh. 10.25. So the works that we do, must bear witness that we are Christians. And least any man should look to be blessed without obedience, as Christ calleth Love the greatest Commandment; so Solomon calleth Obedience the end of all; as though without obedience all were to no end, Eccles. 12.13.

When God created the Trees in Paradice, Gen. 1. hee commanded them to bring forth fruit: So when he createth a lively faith in any one, he commandeth it to bring forth Works. And when our Saviour would prove himself to Iohn, to be the true Messias indeed; he said to his Disciples, Tell Iohn what [Page]what things you have heard and seen; not only heard, but seen, Matth. 11.4. So if we will prove our selves to be Christs Disciples indeed, we must do that which may be seen, as wel as heard. Iohn was not onely called the Voyce of a Cryer, but a Burning Lamp, which might be seen.

Iames doth not say, Let me hear thy Faith; but let me see thy Faith: As the Angels put on the shape of men, that Abraham might see them; so Faith must put on Works, that the World may see it. The works which I do, says Christ, bear witness of me. And he alwayes linketh Faith and Repentance together; Repent and believe the Gospel, Mark 1.15. Therefore that which Christ hath joined, let no man separate, Mark 10.9.

I know the Antinomians preach another Gospel; but this is the old Orthodox & common received truth: They that in life wil yeild no obedience to the Law, shall in death have no benefit by the Gospel. And though the Law have no power to condemn us, yet it hath power to command us: Lex datur ut gratia quaereretur, Evangelium, ut Lex impleretur. The Law sends us to Christ to be saved; and Christ sends us back again to the law to learn obedience. The former is plain; The Law is our School-Master to bring us to Christ, that we might be justisted by faith, Gal. 3.24. The other is as manifest; If thou wilt enter into life, keep the Commandments, Matth. 19.17.

Let our Faith then be seen by our faithfulness, and our Love by our Charity: and think not to partake of what God hath promised, but by doing in some measure what he hath commanded. To conclude in a word, God's servants are known, by humility and [Page] charity; the Devil's by pride and cruelty. Our Persons are justified by our Faith, our Faith is justified by our Charity, our Charity by Humility, and the actions of a Godly Life: And so much of the fourth Use.

CHAP. LV.

FIfthly, if we be but Stewards of what we have, and that our superfluities are really the Poors due: then let none object, (when told of their unmercifulness) What I have is mine own: Or, May I not do as I list with mine own; for it is neither their own, nor at their own disposing; their wealth is their Makers, and they must do with it as he in his Word injoins them.

Nor does this argument always hold good in civil matters: 'Tis a rule in Law, No man may use his own right to the Common-wealths wrong, or damage. The Law provides, that a man shall not burn his own corn, nor his own house: That he shall not drown his own Land; nay, a man may not bind himself from marriage, or the manuring or tillage of his own Land, because it is against the good of the Common-wealth.

Wherefore flatter thy self no longer, but look to it: thou hast not two souls, that thou mightst hazard one of them. Lose not thy soul, to save thy purse; but shew mercy, if ever thou lookest to find any. And hear the poor, if ever thou wilt have God to hear thee: For he hath said it, (that will one day Audit the poor man's complaints, and thy Stewardships account) that no sin but unkindness to thy Saviour in his suffering members, shall bee [Page] cast into thy dish; to the feeding of the never-dying worm of conscience.

Sixthly art thou but a Steward put in trust? and art thou to give an account unto God, how thou hast husbanded thy Master's Goods; and wil this be the bill of particulars thou hast to give up? Item, so much spent in pride, so much in lust, so much spent upon revenge, so much upon dice, drunkenness, drabs, and the like great sums all laid out upon thy self, in the pursuance of thy lust: But when it comes to a work of mercy, as▪ What have you done for God? What for Christ? What [...]or the members of Christ? What for the advancement of Religion, or any pious work, or service. Item, nothing, or as good as nothing. Or thus; Item received strength, and laid out oppression: Item received riches, and laid out covetousness: received health, and laid out riot and drunkenness. Item received speech, and laid out swearing, cursing, lying: received sight, and laid out lusting; or perhaps, Item so many score pounds laid out in malice and suits of Law: so many hundreds in lusts and vanities, in feasting and foppery. So many thousands in building great houses: Item to the Poor in my Will to be paid at my death, forty shillings; to the Preacher for a funeral Oration to commend me, ten or twenty shillings: Item to beggars when they came to my door; or when I walked abroad, a few scraps that I knew not what else to do with, and sometimes a few Farthings: Item so much spent in excess and superfluitie, and so little in performing the works of mercy: so much laid out upon worldly vanities, & sinful pleasures; and so little for [Page] good uses, especially for relieving Christ's poore members.

Will this Bill pass current, when God comes to cast it up? When thou hast laid out all for thy self, either in Apparel, or in Feasting, Drinking, &c. for thy self, self-credit, self-delight and content, even amounting to scores, hundreds, thousands; while for pious and charitable uses, there comes in here and there onely two-pences, three-pences, & such poor short reckonings, not worthy to be summed up. Oh miserable man! how wilt thou answer this before the Great, Just and Terrible Judge of all the World? And how wilt thou fare? If these accounts bee not mended in this life, thou wilt never have thy Quietus est in the life to come. Methinks I could pity these men whom the World so adores, even with teares of blood, when I seriously consider their latter ends.

CHAP. LVI.

BUt seventhly, there is another sort worse then these, viz. Such as are not only strangers unto mercy, but are opposites & enemies to it, walking in a quite contrary way. These do not feed the poor, but they flay them; they do not clothe them, but they strip them; they make not any provision for them, but cast how utterly to ruine, and undo them; instead of healing them, they wound them; instead of relieving, they rob and oppress them; and instead of being to them any ease and comfort, they lay upon them heavy burthens and pressures. These Hammons, hanging is too good for them; for if all those shall be bid, Depart ye cursed, [Page] that have not given to Christ's poor members, What wil become of thee that hast taken away from them? that hast beaten the poor to pieces, and ground their faces? that hast not onely eaten up the Vineyard, but keepest the spoil of the poor in thine house, as the Prophet Isaiah complains, Isa. 3.14, 15. If the Levite bee so severely censured for not helping the distressed man, Luk. 10.30. &c. What wil be thy portion and punishment, that hast rob'd him, and hast dealt with him as the cunning Fowler deals with the poore birds; who sets his limed ears of Corn, to catch them in an hard Frost, or great Snow, when they be ready to starve.

Dives did but deny to give his own, thou hast taken away other mens. Now if he (saith Austin) be tormented in endless flames, that gives not his own goods to them that need, that gives not meat to the hungry, clothes to the naked, that takes not the stranger into his house, that visits not his brethren when they are in prison, as it is Matth. 25.41. &c. What shall become of him that takes away other mens, that robs the poore, turns them out of their own houses, and casts them into prison? O remember I beseech you, if that servant in the Gospel was bound to an everlasting prison, that onely challenged his own debt, for that he had not pity on his fellow, as his Master had pity on him, whither shal they be cast that unjustly vex their neighbours, quarrel for that which is none of theirs, and lay title to another mans propriety?

[Page]When the Prophet that was slain by a Lyon (though an holy man) buies so dearly such a slight frailty, of a credulous mistaking: what shall become of hainous and presumptuous sinners?

Christians should be like Christ: but how unlike to him are these men? Christ made himself poor to make them rich: but they make many poor to make themselves rich: yea, they sink others eies into their heads with leanness, while their own eies start out with fatness: and to fill the other bag they will pare a poor man to the very bones.

Again, many men be unreprovable, and yet rejected: alas, what then shall become of our gluttony, drunkenness, pride, oppression, bribery, cozenages, adulteries, blasphemies, and of our selves for them? If he shall have judgment without mercy that shews not mercy; what shall become of subtraction and rapine,, Psal. 109.11. Do'st thou not know, that with what measure thou metest to others here, God will measure to thee again hereafter? Mat. 7.2. And were it not better then, to prevent a mischief before, then repent you did not when 'tis too late? O that thou wouldst but fore-think, what thy Covetousness will one day cost thee. As how will it one day grieve these griping Ingrossers, and Oppressors? when they shall receive a multiplicity of torments, according to the multiplicity o [...] their cruel and unconscionable deeds? and to the number also of their abused benefits. They will then wish, that they had not done so ill, nor fared so well upon earth; that they might have fared less ill in Hell. For if for one sin at the first, God plagued a world of men; how will he plague one man for a world of sin?

[Page]Consider but these things, thou cruel and unmerciful rich man, and thou canst not choose but tremble. If then they be so terrible to hear, what will it be everlastingly to feel them? If so intollerable to be felt and endured; be accordingly careful, that thou mayest never feel nor endure them: Thou art taking a Voyage to this Kingdom of darknesse, and art near upon arriving; it were happy if thou wouldst return, before thou art at thy journeys end. And certainly, didst thou but know the place, and thy entertainment when thou comest there; thou wouldst be bound for heaven, steer thy course thitherward, and fraught thy self accordingly. You know, or may know, what a rich and brave place Heaven is; the Pavement is of Gold, the Walls of Iasper, garnished with all manner of precious stones, the Gates of Pearl, &c. Revel. 21. & 22. chap. For I should but disparage it, by seeking to describe it. But

CHAP. LVII.

EIgthly, (that I may not be said to set in a Cloud) Is he that commanded thee (this [...]asie, and not costly, but most gainful service in the World) thy Heavenly Father, Maker and Preserver, yea, thy Saviour and Redeemer? Is he thy Lord by a manifold Right? And thou his Servant by all manner of obligations? As, First, He is thy Lord by the Right of Creation, thou being his Workmanship, made by him▪ Secondly, By the Right of Redemption, being his Purchase, having bought and ransomed thee out of Hell, by his precious Blood, where else thou must have been frying in flames to Eternity. Thirdly, Of Preservation, [Page] Being kept, upheld, and maintained by him, (all we have, being at his cost.) Fourthly, Thou art his by Vocation, even of his Family, having admitted thee a Member of his visible Church. Fifthly, His also (if it be not thine own fault) by Sanctification, whereby he possesseth thee. Sixtly & lastly, He would have thee of his Court by Glorification, that he might crown thee. So that thou art every way his. Yea, he hath removed so many evils from thee, and conferred so many good things upon thee, that they are beyond thought or imagination; then certainly thou art of a sordid and base spirit, if thou deniest him so small a matter as the surplusage of thy Estate to the relief of his poor and distressed members; for were you loving children indeed, though there were no Hell to fear, nor Heaven to hope for; no torments to dread, no rewards to expect; yet you would obey your good and loving Father, and be the sorrowfullest creatures in the World, if yee have but once displeased him, onely for the meer love you bear towards him, and for the unspeakble love he hath shewed towards you: How much more in this case, when whatsoever we give to the poor, we give it not so much to them, as to our selves, Dan. 4.27. Prov. 11.17.

CHAP. LVIII.

NInthly, Is it so, that what we give here to Christ's poor members, we shall receive again in Heaven with ten thousand, thousand fold increase of God himself; What wise man then wil not disburse a good part of his Estate, even as much as he can well spare, this way, when it [Page] will bring in such benefit? Yea, one would think the more covetous men are, and the more they love their money, the more liberal and bountiful this should make them. Some love their money so well, that they would, if possible, carry in with them when they dye; If so, this is the only way: The onely means to have the fruit and benefit of our riches for ever, is to send them before us into our Heavenly Countrey, where we shall have our everlasting habitation: Nor can we carry any more of our Wealth with us, then what we thus lay out; for these earthly things are lost by keeping, and kept by bestowing. Neither can they and we long continue together, seeing either they will leave us in our life time, or we shall leave them at the hour of death, when all that we possess shall be left behind us, and that onely shal be our own, which we have sent before us. In which respect our riches are fitly compared unto Seed, which can no otherways be truly kept, then when we seem utterly to lose it; for if we keep it in our Garners, it will either be spent in the use, or in time must corrupt and perish; but if we cast it into the ground, where it seemeth to rot, and to be lost, it is the onely way to preserve and keepe it from losing & perishing. Give then that which you can no otherwise keep, that you may receive that which you can never loose; for to part with that which you cannot keepe, that you may get that you cannot loose, is a good bargain.

Again, What folly is it, saith Chrysostom, there to leave thy Wealth, whence thou art a departing, and not to send it before thee, whither thou art going. To leave & lose thy riches in thy Inn, & [Page] the place of thy Pilgrimage, and not to transport it into thine own Country, and Mansion house, where thou art ever to reside; let thy Goods bee where thy Countrey is: Let us imitate herein wise Travellers, who being in a strange and dangerous Countrey, wil not carry their Riches and Treasures about them, because they be then in danger by thieves and enemies, to be spoiled of them, hazarding also therewith the loss of their lives, but deliver them rather to the Agents and Factors of sufficient Merchants, dwelling in their own Countrey, that so taking from them Bills of Exchange, they may receive them at their coming home. The best means of transporting them thither is, to put thy money into the Lords Treasury, to deliver it unto the poor, who like trusty Porters, will carry it for us; whereas if we carry it our selves, it will like heavy burthens, hinder our journey, & like the Camels Bunch, keepe us from entering into the straight Gate; whereas if the poor whom God hath appointed for this service, carry it for us, we shall avoid the trouble, and escape this danger.

Our Wealth can never do us so much good, as when it helps us in our way to Heaven, where there is no use of such transitory things; for there the valuation of Gold ceaseth, Riches are of no use there; and in Hell it was a drop of water that the Churl wished for; not a Bag of Gold, nor a Lordship of many Acres, he had too large an Inheritance of them before: Wherefore ye rich men, yea all men to the utmost of your ability, do that good before death, which may do you good after death, as Austin speaks; put a good part of your Goods (even as much as you can wel spare from your own [Page] use, and for the well furnishing of your Journey) into the hands of the poor, whom Christ hath appointed as his Agents and Factors, and so it shall most surely be repaid, with infinite encrease (here if we need it; however) having finished our Pilgrimage, and safely arrived at our heavenly home, when Death hath spoiled us of all the rest, we shall most richly be provided. And this is the right course to make us friends of the unrighteous Mammon, unto which our Saviour perswadeth us, Luke 16.9. This is to play the wise Stewards, that when by Death we are thrust out of our Stewardship, we having discreetly laid out our Master's Goods, may be joyfully received into those everlasting Habitations.

Nor will it so much grieve a good man (at the upshot of all) that he hath been a poor Treasurer, as joy him that he hath been a good Steward: Yea, it wil be the sweetest and joyfullest saying that ever our ears did hear, when Christ shall say to us, as you heard before, Come ye blessed of my Father, and inherit the Kingdom, &c. This will far more rejoice thy soul, then it does now refresh the others body.

Again, Is there any place so safe as Heaven? where no thief comes, where no Plunderer comes, where no rust comes: Is there any place like that? Or can you put it into a better and safer hand, then into the hands of God himself? If then you wil lay it where you may be sure to have it forthcoming, put it into Gods hand, lay it up in Heaven. But if thou wilt not, or if contrariwise, thy onely care is to hoard up Riches upon the earth, this does plainly shew, that this World is thy native [Page] home and Countrey, and that thou hast no right or inheritance in the Heavenly Canaan; As how is Heaven our Countrey, when as we will send none of our Wealth thither before us?

CHAP. LIX.

BUt many to save their purses, will object, that they are poor themselves, and have nothing to spare them when they want relief: And many of them speak more truly then they are aware; for though they abound with earthly Riches, yet are they bare and beggarly in respect of the chief riches, and spiritual Treasure; though they are rich in goods, yet are they poor in Grace, poor in Love towards God, and their Neighbours; poor in Faith and Obedience, and poor in Pity, Mercy and Compassion towards their Brethren, which makes them so niggardly and close handed, that they wil part with nothing for their relief. They have not for the poor, a few scraps to preserve them from perishing with hunger; but they have enough for themselves to pamper their bellies, and with the Rich Glutton, to fare deliciously every day: They have enough to entertain their rich friends with superfluous pomp and plenty; and they, they will not leave to their own appetite, but press them with their importunity, to eat still more, when already they have eaten enough, and too much; but to the poore they will not allow some poor pittence to keep them from famishing. They who make no spare of their most costly Wines, but swallow them down themselves with great excess, and provoke, yea even compel others to drink of them unto drunkenness, will not give a little [Page] small drink to the poor members of Iesus Christ, to quench their thirst; they have not for the poor some worn and cast Apparel, to cover their nakedness, and keep their bodies from the injuries of Wind and Weather; but they have enough not onely for their own use, but also for pride and ostentation, their Chests full thrust with rich Clothing, and their Wardrobes thorowly furnished with gorgeous Garments, which serve for little other use, then to keepe those from sloath and idleness, that keep them from moulding and Moth-eating: And whereas they have no course Clothes to cover naked Christ, they have costly Ornaments of Arras and Tapastry, for their walls. Finally, They have not a few pence to spare for the relieving of naked and hungry Christ, be hee in never so extream necessity; but they have many shillings and pounds to spend wastfully and riotously upon Dicing and Gaming, vain Sights, and obscene Stage-playes, and so upon all other sinful pleasures and worldly delights, which their carnal appetites can any way desire.

But what a fearful reckoning have these men to make at the day of Judgement, when they give in their accounts unto God? And with what indignation will Christ look upon them, who have thus meanly and basely regarded him. Then they wil have the wit (or cause) to wish that they had not thus occasioned Christ to deal with them, as they have dealt with him and his. But there is no perswading them to believe, that are ordained to perish.

But say thou hast but a small pittance of this Worlds goods, and not such plenty or superfluity as is before spoken of; yet oughtest thou out of [Page] that little thou hast, to spare somewhat to relieve those that are in extream necessity, either by selling what thou canst spare; or if thou hast nothing to sell, yet God commandeth thee, rather then thou shouldest neglect these Works of Mercy; to labour with thy hands, that thou mayest have to give unto him that needeth, Ephes. 4.28. And therefore excuse not thy neglect of this duty by saying that thou hast nothing for them, unless thou hast nothing to waste upon thy superfluous vanities, nothing to sell; unless thou art unable by, thy honest labour, to earn thy living, and art thy self such an one, as needeth by others to be relieved: that the poorest are not exempted from this duty, we may see in the example of the poor Widow, who was so commended by our Saviour for casting into the Treasury her two mites, which was all her substance, Mark 12.43. In the Macedonians, who being themselves poor, gave even above their ability to the relief of those that were poorer, 2 Cor. 8.2. In the Apostles, Acts 3.6. and in our Saviour Christ himself, who though he were so poore, that he lived upon what others out of their love and duty ministred unto him, as appears Luke 8.3. yet he himself gave Alms to those who were in greater want, as we may gather Iohn 12.6.8.

Yea, if we did indeed rightly consider it, our small means should move us the rather to give, and the more carefully to exercise this Christian duty, since this is the means whereby being poor, we may become richer, as I have plentifully proved in the Prevention of Poverty, Chap. 30. which I may not stand to repeat. See Prov. 3.9, 10, & 11.24, 25. & 28.27. Psal. 112.3. Isa. 32.8. Luke 6.38. [Page] 2 Cor. 9.6. Which Scriptures shew, that giving to the poor does not weaken, but much strengthen our Estates, and is so far from being the cause of our want and poverty, that it is the onely means to keep us from it, and bring to us plenty and abundance.

Besides, if having little we are content in obedience to God, to part with somewhat, we perform a duty the more acceptable to God, and in the day of Christ's appearing we shal be so much the more richly rewarded; and for the present, our Work will be so much the more commendable, as wee may see, Mark 12.43. 2 Cor. 8.2.

Neither are we to imagine, that if we be careful in feeding Christ, that he will be careless in feeding us; that he will deny us meat, who hath given us his precious blood; that he will suffer us to want Earthly trifles, who hath provided for us heavenly riches. Let such more then heathenish diffidence, be far from us, who professe our selves to be of the Houshold of Faith. But rather let us believe God, under hope, above hope; that is, when in respect of humane means and second causes, we have cause to despaire, as Abraham in the case of a Child, when there was no possibility in Nature, nor probability in Reason.

CHAP. LX.

Obj. BUt there are many Richer by far then thee, who give as little as thou dost; therefore if they neglect to give, much more mayest thou, as thou supposest, and yet be excused.

To this I answer; If thou wilt do as others, or as the most and richest do, then wo unto thee; for [Page] the most and greatest go the broad way to destruction; or if thou wilt not live be Precepts, but by Examples, why dost thou then propound for thy pattern those who are carnal & covetous, and not rather the example of our Saviour Christ, and the holy men of God, whose bounty even out of their poverty, is for this very purpose recorded in the Scriptures.

I, but wil the Worldling say, I have a great Charge, and many Children, and therefore I must not give away my Goods to strangers; for the Apostle teacheth us, that Parents must lay up for their Children, and that he who neglecteth this duty, hath denyed the Faith, and is worse then an Infidel, 1 Tim. 5.8. Unto whom I answer with Bazil; They who are miserable having Wife and Children, would not be liberal if they were without them. Again, Was not the Gospel written as wel to the married, as unmarried? To Parents, as wel as to those who have no Children? Thirdly, Didst thou desire Children of God? or did he give thee Children, that thou mightest make them a Plea and Priviledge to neglect his Commandments, and thy duty and love to Christ? Or maist thou not justly fear▪ if thou thus abusest the blessing of posterity, that God wil lessen their number, lighten thee of this Charge, and so take away thy excuse, by depriving thee of thy chiefest comfort? The which should be most just with God so to punish thee, seeing thou makest Idols of them, loving them better then God who gave them.

But thy Children are dear unto thee, and must be provided for; and reason good: Yet let thy God be dearer; and let them not make thee to neglect [Page] him who gave thee to thy self, and them unto thee; and hath provided all that thou enjoyest both for thee and them. Provided for them a competency or sufficiency; but deny not unto God of thy abundance and superfluity.

But I may answer thee in thine own words; He that provideth not for his family, is worse then an Infidel. If thou art a Believer, Christ's Family is thy Family, Eph. 3.15. Heb. 2.11, 13, 14, 16, 17. They are thy Mother, Brethren and Sisters. If we be members of one body, we should think the discommodities of our Brethren pertain to our selves: Men do well to provide for their Wife and Babes, but not then when the present necessities of others cannot be supplyed, without the same bee lessened. How did they in the second and fourth of the Acts, provide for their Families, Wives and Children, when they sold their Houses and Lands, and gave away all the money? Were they worse then Infidels, because they were more careful to supply the present wants of the Saints, then to provide for themselves, Wives and Children, 2 Cor. 8.14. Acts 4.34, 35, 36, 37. The Psalmist speaking of the wicked, says, They leave their substance to their Babes, Psal. 17.14. They put Wife and Children into their Wills, but leave out Christ and his Children, because they love Wife and Children more then Christ. But let such know, He that loveth Father or Mother more then me, is not worthy of me, Matth. 10.37. Luke 10:36, 37, 38. If any man come to me, and hate not his Father and Mother, and Wife, and Children, yea and his own life also, he cannot be my Disciple, Luke 14.26. And the Apostles could say, Behold, we have forsaken all, and followed thee, Mat. 19.27.29. 2 Cor. 4.18.

[Page]But lastly, let men leave to their Children never so great Estates, they shall be never the better for them, if they have not the blessing of God withal: And is it likely that he wil bless unto them thine Estate, which is gotten and raked together by unjust keeping that which he hath enjoined thee to bestow; and by the utter neglect and contempt of his Commandment? Or that God will regard and feed thy Children, who hast neglected his, and suffered them to pine and perish for want of Relief? No, the onely means to obtain God's blessing upon thy self and thy posterity, is to obey his Commandments, to trust him upon his word, & to give liberally unto the poor; for the righteous man, who is merciful and lendeth, not onely himself, but his seed also is blessed, Psal. 37.26. He doth not say▪ That his children shal live in a rich and pompous Estate, for so they may do, and yet with the rich Glutton, be everlastingly condemned; yea, they may be wasters and prodigals, who wil wickedly and riotously spend what thou hast as wickedly gotten and reserved; yea, it may be this Worldly Wealth which thou leavest them, may be the means of furthering and encreasing their everlasting ruine, and fearful condemnation: As how commonly does the leaving great Estates to children (which the rich Father minds not) make them so much the greater sinners, and to spend their dayes in pride, pleasure, idleness, uncleanness, tyranny, oppression, and in all excess of Wickedness? but that they shal have Gods blessing upon that which they enjoy, which whether it be less or more, wil make it sufficient, and so sanctifie it to their use, that [Page] it shal be unto them a pledge of God's love, and a pawn or earnest-penny of their eternal salvation. Whereas if we will not so far forth trust God, as we would one another; if we will give nothing for God's and for Christ's sake, who have given us our selves, and all we have: just it is he should suffer us to beg ourselves, and have our children beggars, permitting none to extend mercy towards them, as he hath peremptorily threatned, Psalm. 109.10, to 17.

As without God's special Providence, Blessing, and gracious Guidance, thine and their Estates is subject to such innumerable casualties, that ou [...] of the highest flow of plenty; they may easily be brought to as great an ebb of want and penury. They may be oppressed by those who are more mighty; or be defrauded by those that are more crafty; the States displeasure, or their own faultiness may turn them out of all: or in this cunning Age, wherein there are none more skilful to build strongly, then others are to undermine, and supplant: there may some crack or flaw be found in their Title; and so for want of words or letters to carry it, thy Children may be deprived of the benefit of thy care and providence. But if God take the care and charge over them; he is such a faithful and powerful Guardian and Protector, that none shall be able to wrest their portion and patrimony out of his hands.

CHAP. LXI.

BUt admit wee were assured, that the goods which we spare from the relief of the poor, and leave to our children, should prosper with them, and make them great on the earth; yet [Page] were there no reason, why for this we should neglect these works of mercy: For why shouldst thou love thy children better then thine own person, and in providing for them, neglect thy self? Yea, why shouldst thou prefer their Wealth before thine own soul? and their flourishing Estate in the World, which is but momentary and mutable, before the frui [...]ion of those joys which are infinite and everlasting? What comfort wil it be unto thee, if for getting some trifles for thy posterity on Earth, thou hast lost Heaven? or to remember that thy children ruffle it out in worldly wealth, and superfluous abundance, when thou shalt be stripped of all, and want a drop of cold water to cool thy scorching heat.

But this is the case, (with which I will conclude:) First, the gain of giving is inestimable: God and Christ, who are owners of the whole World, hath promised we shall be repaid with the increase of an hundred fold here, and ten thousand, thousand fold in Heaven, and that our children and posterity shall reap the fruits of our benevolence. And

Secondly, The security is beyond all exceptions; for we have God's Word and Hand-writing for it, even express Testimonies, Precepts, and Promises out of both Testaments; who is so true of his word, that he never failed a tittle in the performance thereof, and also all-sufficient to perform: Nihil promittit, & non reddit; fidelis ille factus est debitor, est [...] tu avarus exactor, as Austin on Psal. 32. Only herein lyes the defect, in this Atheistical age, most men believe not that there is a God; or if so, they wil not, or dare not trust him so far as they would [Page] do a man whom they take to be able and honest. This must of necessity be the main and only reason why men are no more liberal to the poor: As for instance; If a man of Worship or Credit should speak or write to one of us, and wish us to disburse such, or such a sum of money to the poore about us, and he would take it as his own Debt, and not onely pay it us again, but take it as a great favour; We would willingly do it without any reluctancy, yea rather then fail, we would borrow it, though we had our selves many children; yea, there is no man when he sows his ground, thinks that it is lost and cast away, or so buryed in the Earth, that he shal never see it more: No, he lookes that that should bring him in a great deal more, and pay him with overplus, for all his cost; and this hope makes him prodigal of his Seed, so that it shal have as much by his good wil, as the ground can bear or bring forth: And does not this plainly prove, that we wil give credit to a man's Word or Bond; yea, that we wil trust the very ground it self, rather then take God's or Christ's Bond, or the Bible-Security? You know the place wel enough, where God hath given his Bill to you, for the re-payment of what you give to the poor, Prov. 19.17. He that giveth to the poor, lendeth to the Lord; and that which he hath given, he will repay him again. Lo brethren, the bil of Gods own hand (as I may call it) in which he hath both acknowledged the Debt, and promised payment. Be it known unto all men by this present promise, That I the Lord God of Heaven & Earth, do own and acknowledge my self to be indebted to every merciful or liberal man, all those sums of [Page] money which he hath bestowed, or shal bestow in relieving the distressed, to be paid back unto him whensoever he shal demand it, (for a Bond or Bill that names no day of payment, binds to pay it at demand) and to this payment wel and truly to be paid, I bind my self firmly by this present promise, sent, sealed and delivered by Solomon my known Secretary or Scribe. So that not to give readily upon this consideration, is to proclaim the Lord an insufficient or a dishonest Pay-Master; either that we do not believe God [...]s Promises, nor give that credit unto him on his Word, which we would give to a Turk or Infidel dwelling among us; or that we do not esteem the payment of his spiritual Grace, or Heavenly Glory (vvhich together vvith pecuniary pay, is super-added) for current money, or of equal value to these transitory trifles, which we impart unto the poor; for if a man of any credit should promise for the laying out of an hundred pounds, that we should have Annuity of a hundred pounds a yeare, for term of life; how eagerly would we catch at such an offer, though the quick approach of Death might make us loosers by the bargain? But God promiseth, that if we wil lay out our money on these uses, wee shal have an hundred for one of these Earthly trifles, together with Spiritual, heavenly, & everlasting Treasures to boot, in the Life to come. So that it is undeniable, if we do not obey the Precept of God herein, we charge God with flat falshood: For consider, God saith he wil repay it; thou saist, He wil not. He saith, That to give, is the onely vvay to have, and to grovv rich; yea, never [...]o want, nor to have thy Children [Page] want: Thou sayst, if I give so much, I shal neve [...] be rich, yea I shal be a Beggar. What is this, but to give God the Lie, and to make the excuse worse then the fault.

For shame then, let us acknowledge the sufficiency, and faith [...]ulness of God: and go away assured, that he wil abundantly perform more then we can imagine, according to the riches of his grace, in Iesus Christ. Nor can we doubt, but God is as good a Debtor, as a giver; for if he freely give us wherewithal to lend, and grace to give; he wil much more pay us what we have lent, and give us because we have given: that is his Bounty, this his Justice. As what says Saint Paul? God is not unrighteous, that he should forget your work and labour of love, which ye shewed towards his Name; in that ye have ministred unto the Saints, and yet minister. As if hee should say, that God were unrighteous, if he should do so, Heb. 6.10. Dost thou then love thy mony? and wouldst thou have it increased? Deliver it not into the hands of men (saith Saint Austin) who wil rejoice when they borrow, and mourn when they repay it: intreat, that they may receive; and calumniate when they should restore: who may be bankrupt and cannot, or deceitful and wil not pay; or who wil put thee off with many delays, and trouble thee with expecting, as they have formerly troubled thee with their importunity in borrowing. But if thou be a wise Usurer, chuse God and Christ for thy Debtors; who are owners of the whole world, and all-sufficient sureties. (not subject to any casualties) and just beyond all exceptions, or comparison. Nihil promitt [...]t & non reddit, fidelis ille factus est debitor, esto ti [...][Page]avarus exactor, as Austin on Psalm 32. And as the payment is most assured, so the gain is inestimable; so that we cannot lay up our wealth in a safer, or better hand: we cannot have a better Debtor then our Maker [...] nor a better Bond then the Bible, Prov. 19.17. Luk. 6.35.

CHAP. LXII.

BUt thou seest not this increase in thy worldly estate by giving Alms, nor dost thou perceive, that it brings thee any such blessedness as hath been talked of.

Answer, This Objection makes me conclude, that thou art a Miser, and deservest not the name of an Alms-giver: or if so, let me add, that if thou believest no more then thou seest, why dost thou take upon thee the name of a Christian? who liveth by Faith, rather then by Sence: For by how many secret passages can God conveigh unto thee the reward of thy Alms-deeds? though he writeth no Superscription upon them, to certifie thee for what it is sent; it is sufficient that thou hast it, and that thou knowest that he sent it: As for the reasons which moved him to give these benefits unto thee, he wil acquaint thee with them more particularly when he shal cal thee to make up thy recknoning. Thou growest in thy stature from a Child unto a Man, and thou seest not thy growing, though thou perceivest that thou art grown: neither knowest thou the particular time, and means when, or whereby thou comest to this height: And thou knowest and acknowledgest, that thou art nourished by thy meat, though thou seest not the secret passages whereby it is carried from the stomach to the several parts; nor canst [Page] tell at what time, or by what food thou hast been chiefly nourished. Why then hast thou not the like faith? and much stronger in spiritual, then thou hast in respect of natural things? seeing they are much more secret and insensible; and when thou hast God's promise of reward, and seest it performed by his blessings multiplied upon thee, why dost thou doubt? or call them into question▪ or ascribe them to thy self, or other helps? seeing whatsoever the means are, they are of God's sending. Finally, if thou sayest, that thou seest no possibility of increasing thy wealth, by giving away a great part of it unto the poor; I answer, And what more reason hast thou by the collection of Sence? that thy seed which thou sowest should be multiplied, which thou castest away, and lettest to rot in the earth, unless thou hast learned it by experience: And is not God's Word a more infallible Teacher, and surer ground for thy faith to rest on: especially when thou art not without experience of the like increase, springing from the sowing of the seeds of thy beneficence.

To conclude this point, if thou doubtest of these promises of God, made unto those who relieve the poor; because thou seest not how, or when they are performed; why dost thou believe the Remission of thy sins? Salvation by Christ? and everlasting life? when as thou seest none of these, nor hast any other ground but God's promise, even as thou hast for the reward of thine Alms-deeds: And therefore it thou doubtest of the one, thou doubtest of the other: and were not the profession of thy faith, concerning those [Page] spiritual things good cheap; but that it should cost thee as dear, as the giving of Alms: thou wouldst doubtless discover and proclaim thy infidelity there, as well as here; and plainly shew, that it was in meer formality and hypocrisie. Methinks our mistrust, or at least the smal confidence we have in what God speaks in his Word; especially touching temporals, is the greatest wonder in the world. And certainly if we cannot trust him for our bodies; how do we, or how can we trust him with our souls? which is the greater trust. But beloved, what I speak I speak not to all; for we have perswaded our selves better things of you, and such as accompany salvation, though we thus speak, Heb. 6.9.

And so I have finished, what at first I promised; with an overplus in behalf of the Poor: But as Iohn could onely Baptize with water; so I can but teach you with Words; and when God withholds his contemned Grace, Paul himself cannot move a soul.

If the Holy Ghost shall set it home to your hearts, that you may so meditate on what hath been spoken, and so practise what hath been prescribed; that God in Christ may be pacified, your sins by free grace pardoned, and your souls eternally saved: That while you are here, you may enjoy the peace of God which passeth all understanding, Philip. 4▪7. and when you depart hence, you may arrive at the Haven of all happiness in Heaven; where is fulness of joy, and pleasures for evermore, blessed and happy are yee, Psal. 16.11. Which being my praier and hope, I shall not onely take my work off the Loom, or turn my Pinnace into the Harbor; by [Page] making a conclusion of this subject (as well considering, that those who are most insatiable in other things, will soonest be cloied with Mannah) but likewise take leave of the Press; and that for these Reasons:

First, according to my scantling I have said something (if not sufficient) in one or other of my Six and thirty Pieces, to each soul seduced, or afflicted.

Secondly, (which would by the Reader be considered:) As he gathers that reads; so he spends that writes: and who so spends ere he gathers, shal soon prove Bankrupt:

Thirdly, because the Bow that is alwaies bent; will soon grow weak, and sluggish.

Fourthly I have bestowed so many years, and taken so much pains in gleaning ears of corn with Ruth, grinding at the Mill with Samson; in binding Sheaves, carrying to the Mill, Barn & Garner; in threshing, Winnowing, Garbling, Kneading it into Paste, making it into Loaves, and baking it into Bread, that so I might have fine Manchet to set before you, (my most welcome Guests) that (with Martha, in entertaining her Saviour) I have wearied my self. And the truth is, no mony could have hired me to have taken the pains; had not an earnest desire and hope of the common good continually spurred me to go on. Onely for this cause, and the great pleasure I have taken in the work or imploiment: I would not for a world have been debarred from it. This may seem a Paradox; but it is the immediate gift of God, (to those that he imploies [Page] in such his service) thus to counterpoise their labour with more then answerable delight.

Now unto the King Everlasting, Immortal, Invisible; unto God onely Wise: be Honour and glory, for ever and ever, Amen, 1 Tim. 1.17.

If you cannot remember all that I have said; yet at least remember what the Holy Ghost says in these ensuing places: Godliness is profitable for all things; and hath the promises both of this life, and of the life to come, 1 Tim. 4.8. The Lyons do lack, and suffer hunger: but they that seek the Lord, shall want nothing that is good▪ Psalm 34.9, 10. Many sorrows shall be to the wicked: but he that trusteth in the Lord, mercy shall compass him about on every side. Psalm 32.10. He that giveth to the poor, shall not lack. Prov. 28.27. All things shall work together for the best, unto those that love God. Rom. 8.28.

FINIS.

The sad and doleful Lamentation of ORIGEN after his Fall: Set up as a Sea-Mark to make others beware of doing the least Evil, that good (even the greatest good) may come of it.

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BEing much affected with this Example of Origen, as deeming it exceeding rare, remarkable, & forcible to make others beware: I have much desired, that some Stationer would print it with some other small piece, for the common good; and thereupon I engaged first one, and after that another, who were to print Spira, that they would add this of Origen unto it, leaving my Copy with them; but neither of them kept their promise, because forsooth, that of Spira alone would sell for six pence, and both together for no more. A solid reason! while a little gain shall be more stood upon, then the glory of God, and good of Souls. Yet this is the worlds method, and as common, as cursed and barbarous. All which considered, none of them (I hope) can justly bla [...] me for filling up the void pages of this sheet with that which may pleasure thousands. For I dare say, there is not one Reader of fourty, that have formerly met with the same in any Author.

IN the days of Severus lived Origen, a man famous for Learning, and in mental excellencies most rare and singular: he was bold and fervent under the reign of Severus, Maximinus, and Decius, in assisting, comforting, exhorting and cherishing the Martyrs that were imprisoned, [Page] with such danger of his own life, that had not God wonderfully protected him, he had bin stoned to death many times of the heathen multitude; for such great concourse of men and women went daily to his house to be catechised and instructed in the Christian Faith by him, that Souldiers were hired of purpose to defend the place where he taught them.

Again, such search sometimes was set for him, that neither shifting of place nor Countrey could hardly serve him. In which laborious travels and affairs of the Church, in teaching, writing, confuting, exhorting & expounding, he continued about fifty two years, unto the times of Decius & Gallus; divers and great persecutions he sustained; but especially under Decius, in his Body he sustained Bonds and Torments, Rackings with Bars of Iron, stinking and dark Dungeons, be sides terrible threats of Death and Burning; all which he manfully and constantly suffered for Christ: Yet at length (like an Isickle) he that could endure the rough Northern wind of Persecution wel enough, melted with the heat of the Sun, (sweet Allurements and fair Promises of Satan and his Adherents; his own flesh also, proving a treacherous Solicitor:) For in the end, being brought by the Idolatrous Infidels to an Altar of theirs, he shamefully condescended to offer Incense thereupon, in manner as followeth, by his own Confession.

When (saith he) I sought to allure & win these Idolaters by cunning means to the knowledge of the Son of God, after much fisting they promimised me (unhappy man!) that they would by crafty conveyances avoid the subtilty of Satan, [Page] and be baptized; But being ignorant and unskilful in their divers cunning sleights, they (together with the Devil) undermined my simplicity, and Satan turning himself into an Angel of light, reasoned with me that same night, saying, When thou art up in the Morning, go on and perswade them, and bring them unto God; and in case they demand ought of thee, so they will hearken and condescend unto thee, do what thou shalt think necessary, without staggering at all at the matter, to the end many may besaved. And again, the Devil going before to prepare the way, whetted their Wits to devise mischief against me, silly Wretch, and sowed in their minds hypocrisie, dissimulation, and deceit. But I, O unhappy creature, skipping out of my Bed at the dawning of the day, could not finish my wonted Devotions, neither accomplish my usual prayer: But wishing that all men might be saved, and come to the knowledge of the Truth. I folded and wrapped my self in the snares of the Devil, I got me unto the wicked Assembly, I required of them to perform the Covenant made the night before; and coming (as I thought) unto the Baptism; I (silly soul) not knowing of any thing, answered but in a word, and became reproachfully defamed. I spake without malice, yet felt I their inveterate and deadly spite; for instantly the Divel raised an Assembly about me, who carried me to an Altar of theirs, where a foul filthy Ethopian being appointed, this option or choice was offered unto me, namely; Whether I would sacrifice to the Idol; or have my Body polluted with that foul and ugly Ethiopian. In which strait, I having ever kept my Chastity undefiled, and much abhorring that filthy [Page] villany to be done to my body, brake out into many moans, lamentations and cryes against both. Yet (O wretched man that I am) at length yeilded rather to sacrifice. Whereupon the Judge putting Incense into my hand, caused me to set it to the fire upon the Altar; for the which impiety I was delivered both from that and Martyrdom. But upon my discharge, the Devil raised such an out-cry in the City, in pronouncing against me that just, and yet unjust sentence, Origen hath sacrificed.

Whereupon he was excommunicated out of the Church, and driven with shame and sorrow out of Alexandria; and going to Ierusalem, and being there among the Congregation, was requested by the Priests to make some Exhortation in the Church to the people; the which he refused to do for a great while; but at length being constrained through importunity, he rose up, and turning the booke as though he would have expounded some place of the Scripture, he hap'ned upon, & read onely the 16. verse of the 50. Psalm, where he found it thus written; But God said unto the sinner, What hast thou to do to declare my Statutes, or that thou shouldst take my Covenant into thy mouth; seeing thou hatest instruction, and castest my Word behind thee.? Which being read, he shut the Book, and sate down weeping and wailing, the whole Congregation weeping and lamenting with him; he said unto the Church, Wo is me; my Mother which brought me forth as an high and lofty Terret, yet suddenly I am turned down to the ground; as a fruitful Tree, yet quickly withered; as a burning Light, yet forthwith darkned; as a [Page] running Fountain, yet by and by dried up. Wo is me that ever I was decked with all gifts and graces, and now seem pitifully to be deprived of all. The Lord hath made and ingrafted me a fruitful Vine, but instead of pleasant Clusters of Grapes, I brought forth pricking Thorns: Let the Well-springs of tears be stirred up, and let my Cheeks be watered; let them flow upon the earth, and moisten it; for that I am soaked in sin, and bound in mine iniquity; every creature sorroweth, and may well pity my case, for that I was wont heretofore to pour out my prayers unto God for them all; but now there is no salve for me: Where is he that went down from Ierusalem to Iericho, who also salved and cured him that was wounded of the Thieves? Whenas I went about to enlighten others, I darkned my self; when I endeavoured to bring others from death to life, I brought my self from life to death.

Oh blinded heart! how didst thou not remember? O foolish mind! how didst thou not bethink thy self? O witless brain! how didst thou not understand? O thou Sence of Understanding! Where didst thou sleep? But it was the Devil which provoked thee to slumber and sleep, and in the end to slay thy unhappy & wretched soul: He bound my power and might, and wounded me. I bewail sometime the fall of Sampson, but now have I faln far worse my self. I bewailed heretofore the fall of Solomon, yet now am I faln far worse my self. I have bewailed heretofore the estate of all sinners, yet now am I plunged worse then them all. Sampson had the hair of his head clipt off, but the Crown of Glory is faln off my head. Sampson lost [Page] the carnal eyes of his body, but my spiritual eyes are digged out: Even as he was severed from the Israelites, and held captive among Idolaters, so I have separated my self from the Church of God, and am joined with evil spirits. Alas! my Church liveth, yet am I a Widower. Alas! my Sons be alive, yet am I barren. Alas O Spirit which camest heretofore down upon me, why hast thou forsaken me? O thou Devil, what hast thou done unto me? O Satan, how hast thou wounded me? It was the wiliness of a Woman that brought Sampson to his confusion; but it was my own Tongue that brought me to this sinful Fall. Alas! every Creature rejoiceth, and I alone forsaken and sorrowful. Bewaile him that is bereaved of the Holy Ghost; bewail me that am thrust out of the Wedding-Chamber of Christ; bewail me that am tormented with the prick of Conscience; for now it behoveth me to shed infinite tears for my great sin. Who knoweth whether the Lord wil have mercy upon me? Whether he will pity my fall? Whether he will be moved with my desolation? Whether he will have respect unto my humility, and incline his tender compassion towards me? Now let the Elders mourn, for that the staffe whereto they leaned is broken. Now let the young men mourn, for that their School-Master is faln. Now let the Virgins mourn▪ for that the advancer of Virginity is defiled. Now let the Priests mourn, for that their Patron and Defender is shamefully falne from the Faith. Assist me holy Spirit, and give me Grace to repent. Let the fountain of tears be opened, and gush out into streams, to see if that peradventure I may have the grace [Page] worthily and throughly to repent: Why hast thou shut my mouth by the holy Prophet David? Am I the first that have sinned? Or am I the first that fell? Why hast thou forsaken me, and banished me from among the Saints, and astonied me to preach thy Laws? Saint Peter the Pillar of truth, after his fall, wiped away that bitter passion of forswearing his Master, with monrnful tears, and was purged from the venom of the Serpent in a short time. Restore me again to my former health of salvation. O all ye which behold my wounds, tremble for fear, least God forsake you, and you fall into the like crime. O wo is me that I am severed from among the company of the blessed Assemblies: I have my death's wound: I see the Clouds in the Skye shadowing the Light from me, and the Sun hiding from me his bright beams. O Satan! What mischief hast thou wrought unto me? How hast thou pierced my breast with thy poysoned Dart? Thinkest thou that my ruine will avail thee any thing at all? Thinkest thou to procure unto thy self ease and rest, whiles that I am grievously tormented? But how can I speak, whenas my Tongue is tyed? My lips dare not once move; my throat is dammed up; all my senses and iustruments are polluted with iniquity. But I will proceed on; and first, I will fall to the ground on my bare knees, and make mine humble supplication unto all the faithful and blessed of God, both great and small, that they wil help me, silly wretch, which by reason of the superfluity of my sinne, dare not crave ought at the hands of God: O ye Saints and blessed of God, with waterish eyes, and wet cheeks soaked in dolour [Page] and pain. I beseech you to fall down before the Mercy-seat of God for me miserable sinner, wo is me, that am compassed thus on every side, & shut up in my sin: The Lord hath made me an Angel, I have made my self a Devil: I was as as a skilful lawyer, yet am I overthrown by my unrighteous dealing: I was an heir of the Kingdom of God, but now am an inheritor of the Kingdom of the Divel: I am choaked with infamous doings; but who wil Minister Moisture unto the Temples of my Head? and who wil give streams of tears unto my Eyes, that I may bewail my self in this my sorrowful plight? O all ye my friends, tender my case, pity my person, in that I am dangerously wounded, in that I am a scorn to all men; for having trodden under foot the the Seal and Cognizance of my Profession, and joined in League with the Devil. In that I am rejected and cast away from the face of God; it is for my lewd life that I am thus polluted. I see the Spider over my seat building his Cobweb: There is no sorrow like to my sorrow; there is no affliction that exceedeth my affliction; there is no bitterness that passeth my bitterness; there is no lamentation more lamentable then mine? Neither is there any sin greater then my sin, for there is no salve for me. Where is that good Shepherd of Souls? I have broken my Vow I made in Baptism: Alas that ever I was Doctor, and now occupy not the room of a Disciple! Thou knowest, O Lord, that I fell against my Will: Who is able to signifie unto me, when again I shall be coupled, and made Companion of the Saints of God? O! I am not worthy to hear the Message of them that bring [Page] such tidings; for the threats of the Prophets and Evangelists onely belong unto me. O the bosom of Abraham, the which I am deprived of! I am becom partaker with the Rich Man in his Condemnation, and scorching flames in the horrible pit? I am tormented with the prick of Conscience; I do fear the dreadful day of Judgment, for that I am damn'd for ever, I do fear the punishment, for that it is eternal. I will prostrate my self before the Threshold and Porches of the Church, that I may intreat all people both small and great, and will say unto them, Trample and tread me under foot, which am the foolish Salt, the unsavory Salt; tread me which have no taste nor rellish of God: Wo is me that I fell most dangerously, and cannot rise again. Assist me, O Holy Syirit, and give me grace to repent, and wipe out of the Book of the Conscience, the Accusation printed against me: But thou, O Lord, think upon me, though I am of polluted lips, and have uttered lewd things with my Tongue; and accept thou Repentance, Affliction, and bitter tears, the dolour of my heart, and the heaviness of my soul; and have mercy upon me, and raise me up from out of the Mire of Corruption and Filth; for the puddle hath even choacked me up. Wo is me, that sometime was a Pearle glistering in the golden garland of Glory, but now thrown into the dust, and trodden in the mire of contempt? Wo is me, that the Salt of God now lieth on the Dunghil! O how many great streams of Lamentation and tears will wash away and purge mine humble heart? I will turn my talk to God: Why hast thou lift me up, and [Page] cast me down? I had not committed this impiety, unless thou hadst withdrawn thy hand from me. David sinned too bad in thy sight, yet after his Repentance thou receivedst him to mercy: Grant that I may not become an habitation for Devils, but that I may trample under foot the Devil, which hath trod upon me. I have fallen and am bruised, there is no health in me. Why hast thou, O Lord, broken down my hedge and strong holds. The wilde Boar out of the Wood hath destroied me, and the wilde Beasts of the field hath eaten me up. Rid me, O Lord, from the roaring Lion, that the Bill of sin written against me may be blotted out; that I may cease from my Lamentation in the evening, and receive joy in the morning. Let my sackcloth be rent in sunder, and gird me with joy and gladness.

Thus in his bitter affliction, and grief of mind he uttered these things confusedly, and out of order.

FINIS.

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Information about this book

Title statement

A Christian library, or, A pleasant and plentiful paradise of practical divinity in 37 treatises of sundry and select subjects ... / by R. Younge ...

Younge, Richard.

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1660

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2003-03 (EEBO-TCP Phase 1).

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A67744

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Wing Y145

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— A Christian library, or, A pleasant and plentiful paradise of practical divinity in 37 treatises of sundry and select subjects ... / by R. Younge ..., Younge, Richard..

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ca. 694 p.

Printed by M.I. and are to be sold onely [sic] by James Crumps ...,. London :: 1660.. (Imperfect: pages stained.) (Reproduction of original in the University of Illinois (Urbana-Champaign Campus). Library.)

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Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data.

Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so.

Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor.

The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines.

Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements).

Keying and markup guidelines are available at the Text Creation Partnership web site.